Book_cSj4 . 



PREFACE. 



" I was glad to hear you give that solemn personal incident in your discourse 
last night. Ministers now-a-days are getting above telling a story in a sermon ; 
but I like to hear it." So said Judge M'Lean to Dr. Cuyler. Christ's teaching 
was pre-eminently illustrative, imaginative, anecdotal ; and it is one of the 
strange ironies of the situation, that those who profess to follow His doctrines 
should ignore, or almost ignore, the method He used continually to enforce those 
doctrines. More especially is this strange, when that method has proved 
itself so profoundly successful, and so completely adapted to the end in view ; 
and when, moreover, it is as philosophical as it is simple. Lord Bolingbroke 
well says— " Abstract or general propositions, though never so true, appear 
obscure or doubtful to us, very often, till they are explained by examples. 11 
And it is to "Truth embodied in a tale" our Poet Laureate has given the 
palm; "Where truth in closest words shall fail." 

Can anything be more dreary than a day's reading of the ordinary sermons 
of the past generation ? Theology violently divorced from human life becomes 
inevitably dull and acrid, stale and unprofitable. How many hearers have sat 
in the condition so graphically described by Emerson — the snowstorm without, 
real and beautiful, the preacher within, " merely spectral ; " listening to one 
who had never learned " the capital secret of his profession, namely, to convert 
life into truth ! " It is the wise saying of a great modem preacher, " If a man 
cannot speak the language of men, he will stand outside of mankind, in spite 
of all he can do." How these divine verities we preach affect humanity to-day 
is the great question, and if we are wise advocates for Christ we shall quote 
precedent and example, we shall illustrate and exemplify; just as the skilled 
lawyer does, in order that he may prove his case. The whole field of sacred 
and profane literature is ours, as well as the open pages of that Holy Book 
whose words have quickening power unto eternal life. 

A healthy reaction in this direction is characteristic of the present age. 



vr PREFACE. 

Carlyle, among historians, Spurgeon, Beecher, Farrar, and many others, among 
preachers, have led the van ; and it is one of the objects of the present volume 
to gather together these scattered gems, that lie broadcast, and make them 
more widely available for all. Anecdotes are common property; the setting 
may be our own ; the jewel itself belongs to history, and to mankind. If, in 
any slight instances, copyrights have been infringed, the compiler here craves 
indulgence. The state of his health, the claims of other duties, as well as the 
large number of authors quoted, have made it almost impossible to do more 
than name the source from which the anecdote or incident has been obtained. 
He sends forth his book, hoping that it may do something to reflect the many- 
sidedness of this age in which we live, as well as be helpful to those who have 
the difficult task of preaching the gospel in so restless, so expectant, and so 
eventful an era. It is Milton's saying, and it is true in its measure of every 
effort, however humble, to enlarge or make available the stock of human know- 
ledge — "A good book is the precious life-blood" of its author, "embalmed and 
treasured up, on purpose to a life beyond life." That this work may be useful 
to many who speak to their fellow-men on such solemn and momentous topics 
as are contained in it is the prayer of their well-wisher and brother in the 
ministry of Jesus Christ, 

WALTER BAXENDALE. 



October 18, 1887. 



/ 



DICTIONARY OF ANECDOTE, 
INCIDENT, 
ILLUSTRATIVE FACT. 



'Batfantpne ■Qvigg 

E ALLAN TYNE, HANSON AND CO. 
EDINBURGH AND LONDON 



DICTIONARY 



OF 



ANECDOTE, 



Incident Illustrative Fact 



SELECTED AND ARRANGED 



FOR 



Cfjc Pulpit an* tfr* platform. 



BY THE 

REV. WALTER BAXENDALE, 

AUTHOR OF " THE PREACHER'S COMMENTARY ON THE BOOK OF RUTH.' 1 



" Give us as many anecdotes as you can." 

Dr. Johnson (to Bos well), 

" Truth embodied in a tale, 

May enter in at open doors." 

Tennyson. 

"To make a happy quotation is a thing not easily to be done." 

I. Disraeli. 



NEW YORK: 

THOMAS WHITTAKER, 2 & 3 BIBLE HOUSE. 

1888. 




TO 

MY DEAR FATHER, 

AND TO THE 

REV. GEORGE MARTIN, 

MY PASTOR WHEN A STUDENT, 

Ubis TOorfc 

IS AFFECTIONATELY INSCRIBED. 

/ — 3 0^ 



DICTIONARY OF ANECDOTE. 



ABASEMENT 

1. ABASEMENT, must be complete. In the 

parish where Mr. Hervey preached there resided a 
ploughman, who usually attended the ministry of 
Dr. Doddridge, and was well informed in the doc- 
trines of grace. Mr. Hervey being advised by his 
physician, for the benefit of his health, to follow the 
plough in order to smell the fresh earth, frequently 
accompanied this ploughman in his rural employ- 
ment. Mr. Hervey, understanding the ploughman 
was a serious person, said to him one morning, 
"What do you think is the hardest thing in re- 
ligion?" To which he replied, "I am a poor 
illiterate man, and you, sir, are a minister ; I beg 
leave to return the question." "Then," said Mr. 
Hervey, " I think the hardest thing is to deny sinful 
self," and applauded at some length this instance of 
self-denial. The ploughman replied, "Mr. Hervey, 
you have forgot the greatest act of the grace of 
self-denial, which is to deny ourselves of a proud 
confidence in our own obedience for justification." 
In repeating this story to a friend Mr. Hervey 
observed, " I then hated the righteousness of Christ ; 
I looked at the man with astonishment and disdain, 
and thought him an old fool. I have since clearly 
seen who was the fool : not the wise old Christian, 
but the proud James Hervey." 

2. ABASEMENT, the sign of a Christian. 

Bradford, a martyr, yet subscribes himself "A 
sinner." "If I be righteous, yet will I not lift up 
my head ; " like the violet, a sweet flower, but 
bangs down the head. — Thomas Watson. 

3. ABASEMENT, to be rejoiced in. When 
Latimer resigned his bishopric, Foxe tells us that 
is he put off his rochet from his shoulders he gave 
i skip on the floor for joy, " feeling his shoulders so 
ight at being discharged of such a burden." To 
)e relieved of our wealth or high position is to be 
inloaded of weighty responsibilities, and should not 
:ause us to fret, but rather to rejoice as those who 
.re lightened of a great load. — Spurgeon. 

4. ABILITY and learning contrasted. Charles 
I. once expressed his astonishment that such a 
earned man as Dr. Owen should go so often to 
ear Bunyan, the ignorant tinker preacher. "Had 

the tinker's ability, please your Majesty," was 
ie reply, "I would gladly relinquish my learn- 
ig." — Talmage. 



ABILITY 

5. ABILITY cannot be bestowed by man- 
Buchanan, when asked how he came to make a 
pedant of his royal pupil (James I.), answered it 
was the best he could make of him. — I. D' Israeli 

6. ABILITY, Consciousness of. "I am sure," 
said he (William Pitt, after his dismissal from 
office) to the Duke of Devonshire, " I can save this 
country, and nobody else can." For eleven weeks 
England was without a Ministry. ... At last the 
King and the aristocracy were alike compelled to 
recognise the ascendency and yield to the guidance 
of the man whom the nation trusted and loved. — 
Bancroft. 

7. ABILITY, Despised, yet victorious. On the 

day appointed for the grand trial trip of the first 
steamboat to Albany, by noon a vast crowd had 
assembled on the wharf to witness the performance of 
what was popularly called " Fulton's Tolly." Fulton 
himself declares that on that day not thirty persons 
in the city had the slightest faith in the success 
of the steamboat, and that as the boat was putting 
off he heard many "sarcastic remarks." However, 
she moved from the dock, vomiting smoke and 
sparks, and casting up clouds of spray from her un- 
covered paddle-wheels. As her speed increased 
the jeers of the incredulous were silenced, and soon 
the departing voyagers caught the sound of cheers. 
— Cyclopaedia of Biography [condensed). 

8. ABILITY may be discouraged. At Mailing, 
in Kent, one of Queen Mary's justices "laid an 
archer by the heels " for shooting too near the butts. 
The magistrate was informed that the poor man 
"played with a fly" which was evidently his fami- 
liar. And because he was certified that the archer 
"shot better than the common," the said archer was 
severely punished, and probably thought hi 
lucky in escaping with his life. — The Tt'mcs [From 
Reginald Scott's "Discovery of Witchcraft "J. 

9. ABILITY may be misused. A cert:.: 
bationer once preached a sermon upon the word 
" but," thus hoping to ingratiate himself with the 
congregation, who would, he thought, be enra] 
with the powers of a brother who could enlarge so 
marvellously upon a mere conjunction. His subject 
appears to have been, the fact that whatever there 
may be of good in a man's character, or admirable 



I 



ABILITY 

in a man's position, there is sure to be some diffi- 
culty, some trial, in connection with us all : " Naa- 

man was a great man with his master, but " 

When the orator descended from the pulpit the 
deacons said, " Well, sir, you have given us a 
singular sermon, lut — you are not the man for the 
place ; that we can see very clearly." — Spurgeon. 

10. ABILITY, Utility the test of. If any person 
were mentioned to Gray the poet as a man of 
ability, of genius, or of science, he always inquired, 
" Is he good for anything ? " — Life of Gray. 

11. ABSENT, Justice towards the. Philip Henry 
used to remind those who spoke evil of people 
behind their backs of that law, "Thou shalt not 
curse the deaf." Those that are absent are deaf ; 
they cannot right themselves ; therefore say no ill of 
them. A friend of his, inquiring of him concerning 
a matter which tended to reflect upon some people, 
he began to give him an account of the story, but 
immediately broke off, and checked himself with 
these words, "But our rule is to speak evil of no 
man ; " and would proceed no further in the story. 
The week before he died a person requested the 
loan of a particular book from him. " Truly," said 
he, "I would lend it to you, but that it takes in 
the faults of some which should rather be covered 
with a mantle of love." 

12. ABSOLUTION, Man's. A Roman Catholic 
who had filled up the measure of his iniquities as 
far as he dared went to the priest to confess and 
obtain absolution. He entered the apartment of 
the priest, and addressed him thus, " Holy father, 
I have sinned." 

The priest bade him kneel before the penitential 
chair. The penitent was looking about, and saw 
the priest's gold watch lying upon the table within 
his reach ; he seized it and put it in his bosom. 
The priest approached him and requested him to 
acknowledge the sins for which he wished absolution. 

"Father," said the rogue, "I have stolen, and 
what shall I do 1 " " Restore," said the priest, " the 
thing you have stolen to its rightful owner." "Do 
you take it," said the penitent. "No, I shall not," 
said the priest ; " you must give it to the owner." 
"But he has refused to take it." "If this be the 
case you may keep it. ".J 

The priest granted him full absolution ; and the 
penitent knelt and kissed his hand, craved his bene- 
diction, crossed himself, and departed with a clear 
conscience, and a very valuable gold watch into the 
bargain. — Arvine. 

13. ABSOLUTION impossible while clinging to 
sin. Luther was one day seated in the confessional 
at Wittemburg. Many of the townspeople came 
successively and confessed themselves guilty of great 
excesses. Adultery, licentiousness, usury, ill-gotten 
gains — such are the crimes acknowledged. . . . He 
reprimands, corrects, instructs. But what is his 
astonishment when these individuals reply that they 
will not abandon their sins ! . . . Greatly shocked 
the pious monk declares that, since they will not 
promise to change their lives, he cannot absolove them. 
The unhappy creatures then appeal to their letters 
of indulgence ; they show them, and maintain their 
virtue. But Luther replies that he has nothing to 
do with these papers, and adds, " Except ye repent, 
ye shall all likewise perish.'" They cry out and pro- 
test ; but the doctor is immovable. They must 



ABSTINENCE 

cease to do evil and learn to do well, or else there 
is no absolution. — D'Aubigne. 

14. ABSOLUTION, Popish illustration of. In 

a missal once appertaining to the queen of Louis 
XII. may be seen a mitred ape, giving its benedic- 
tion to a man prostrate before it — a keen reproach 
to the clergy of that day. — I. D' 'Israeli. 

15. ABSORBED, completely, from the world. 

Poggius relates of Dante that he indulged his medi- 
tations more strongly than any man he knew ; 
whenever he read he was only alive to what was 
passing in his mind, to all human concerns he was 
as if they had not been. Dante went one day to a 
great public procession ; he entered the shop of a 
bookseller to be a spectator of the passing show. 
He found a book which greatly interested him ; he 
devoured it in silence and plunged into an abyss of 
thought. On his return he declared that he had 
neither seen nor heard the slightest occurrence of 
the public exhibition which passed before him. — I. 
D'Israeli. 

16. ABSTAINERS and health. Before I be- 
came an abstainer I was much subject to fainting 
fits. I even fainted in the pulpit, and my life was 
a burden ; and when I had made up my mind to 
abstain my medical man came from London and 
said, " If you do you will probably die. You want 
the ' whip ' for your constitution." I did not believe 
him, and I said, " Very well, doctor, then I'll die, 
and there's an end of it." But I have not died. 
And when I met that medical man in London three 
days since I said, "Now doctor, what do you 
think of it ? " He said, " You beat me altogether. 
I was never more mistaken in any case in my life. 
And now let me tell you that if there was no such 
thing as alcohol I should have to put up my 
shutters. Nearly all the illnesses that come before 
me have, in one sense or another, come from that ; 
not always from the personal indulgence of the 
patients, but because this is hereditary." — Canon 
Basil Wilberforce. 

17. ABSTINENCE a recommendation. When 
General Grant was in command of the army before 
Vicksburg, a number of officers were gathered at 
his headquarters. One of them invited the party 
to join in a social glass ; all but one accepted. He 
asked to be excused, saying that he "never drank." 
The hour passed, and each went his way to his 
respective command. A few days after this the 
officer who declined to drink received a note from 
General Grant to report at headquarters. He 
obeyed the order, and Grant said to him, "You 
are the officer, I believe, who remarked the other 
day that you never drank." The officer modestly 
answered that he was. "Then," continued the 
General, "you are the man I have been looking for 
to take charge of the Commissary Department, and 
I order that you be detailed to that duty." He 
served all through the war in that responsible de- 
partment, and afterwards, when General Grant 
became President, the officer who never drank was 
again in request. The President, needing a man 
on whom he could rely for some important business, 
gave him the appointment. — Christian Chronicle. 

18. ABSTINENCE, Law of. A man of temperate 
habits was once dining at the house of a free- 
drinker. No sooner was the cloth removed from 
the dinner-table than wine and spirits were pro- 



( 2 ) 



ABSTINENCE 



( 3 ) 



ACCEPTANCE 



duced, and he was asked to take a glass of spirits 
and water. "No, thank you," said he, "I am not 
ill." "Take a glass of wine, then," said the host, 
"or a glass of ale." "No, thank you," said he, "I 
am not thirsty." These answers produced a loud 
burst of laughter. 

Soon after this the temperate man took a piece 
of bread from the sideboard, and handed it to his 
host, who refused it, saying that he was not hungry. 
At this the temperate man laughed in his turn. 
"Surely," said he, "I have as much reason to 
laugh at you for not eating when you are not 
hungry as you have to laugh at me for declining 
medicine when not ill, and drink when I am not 
thirsty." — Christian Age. 

19. ABSTINENCE, Law of. These men [peas- 
ants professing the old heresy of the Manichees] 
are mere rustics, and utterly contemptible ; yet they 
must not be neglected, for their word spreads like 
a canker. They abstain from food, that God 
made to be received with thanksgiving ; and are 
heretics, not because they abstain, but because they 
abstain heretically. I too sometimes abstain ; but 
for my sins, not for superstition and impiety. St. 
Paul chastised his body and brought it into subjec- 
tion. I will abstain from wine, because in wine is 
luxury ; or if I am weak I will use a little, accord- 
ing to the council of St. Paul. I will abstain also 
from flesh-meat, lest by nourishing my own flesh 
too much I also nourish its vices. I will endeavour 
to take even bread in moderation, lest by overload- 
ing myself I be unfit for prayer. Nay, I will not 
flood myself even with water. But it is not thus 
that heretics act. They make distinctions of food. 
— St. Bernard. 

20. ABSTINENCE, Results of. In Sunderland 
a poor lost man who worked hard all through the 
week, and on Saturday and Sunday spent all his 
earnings, left his wife to support herself and the 
family by washing and other work, leaving them, 
indeed, in a state of semi-starvation. Well, this 
poor man signed the pledge ; and calling his wife's 
attention to what was on the card, and to the rib- 
bon, asked her to come with him and take the 
pledge. "No," she said, in her Northern dialect, 
" if they mak' a fool o' thee, thee shall not mak' 
ane o' me." For with all her hard work she had 
her supper beer, and a wee drop at times. On 
Saturday night when the husband went home he 
put into her hands twenty shillings in good English 
money. The wife couldn't believe it ; but when 
she had counted it, not sure whether it was not all 
a dream, she exclaimed, "Eh, mon, if the Blue 
Eibbon '11 do that, I want a bit of it." — R. T. Booth. 

21. ABSTINENCE, Safety of. " Sir, I can ab- 
stain ; but I can't be moderate." — Dr. Johnson. 

22. ABSTINENCE, Wisdom of. When Pom- 
ponius Atticus resolved to die by famine, to ease 
the great pains of his gout, in the abstinence of two 
days he found his foot at ease. — Jeremy Taylor. 

23. ABSTRACTION, Instances of. Of Socrates 
it is said that he would frequently remain an entire 
day and night in the same attitude, absorbed in 
meditation ; and why should we doubt this when 
we know that La Fontaine and Thomson, Descartes 
and Newton, experienced the same abstraction ? 
Mercator, the celebrated geographer, found such 
delight in the ceaseless progression of his studies 



that he would never willingly quit his maps to take 
the necessary refreshments of life. In Cicero's 
" Treatise on Old Age " Cato applauds Gallus, who 
when he sat down to write in the morning was 
surprised by the evening, and when he took up his 
pen in the evening was surprised by the appearance 
of the morning ... A modern astronomer one 
summer night withdrew to his chamber ; the bright- 
ness of the heavens showed a phenomenon. He 
passed the whole night in observing it, and when 
they came to him early in the morning and found 
him in the same attitude, he said, like one who had 
been recollecting his thoughts for a few moments, 
" It must be thus ; but I'll go to bed before 'tis 
late." He had gazed the entire night in medita- 
tion, and did not know it. — /. D Israeli. 

24. ABSTRACTION, Misunderstood. The monks 
of the convent in which Leonardo da Vinci was 
painting his celebrated picture of " The Last 
Supper," used to complain of him as lazy and 
dilatory because he would stand whole days with 
folded arms before some figure in it in overwhelming 
abstraction, not adding a line or a colour. — Mary 
Harrison. 

25. ABUNDANCE, Giving from. In his tours 
among the churches of Boston to solicit aid for the 
building of his Bethel, Father Taylor dropped many 
sentences more golden than the gifts he received in 
return. Casting his eye at the pillars of a stat ly 
church in which he was soliciting help, he said, " I 
do not want your arches and draperies and columns 
for my house. Only give me the shavings that fall 
from your Corinthian pillars." And again : " Drop 
your gold into this ocean, and it will cast a wave on 
the shores of Europe which will strike back to the 
islands of the southern sea, and rebound on the 
north-west coast, and so make the circuit of the 
world, and strike this port again." — Life of Father 
Taylor. 

26. ABUSE, Right estimate of. When the storm 
[concerning the slave-trade] was at its highest, one 
of Mr Buxton's friends asked him, " What shall I 
say when I hear people abusing you?" "Say !" 
he replied, snapping his fingers, " say that. You 
good folk think too much of your good name. Do 
right, and right loill he done." — Life ofFoiuell Buxton. 

27. ABUSE, Right way of answering. John 
Wesley one day remarked to Dr. Adam Clarke, 
"As I was walking through St. Paul's Churchyard 
I observed two women standing opposite to one 
another. One was speaking and gesticulating vio- 
lently, while the other stood perfectly still and in 
silence. Just as I came up and was about to pass 
them, the virago, clenching her fist and stamping 
her foot at her imperturbable neighbour, exclaimed, 
1 Speak, wretch, that I may have something to say.' 
Adam," said Wesley : "that was a lesson to me, 
silence is often the best answer to abuse." 

28. ACCEPTANCE with God, Assurance of. 

An old German saying he no more doubted his 
acceptance with God than that the sun shone at 
noonday on a cloudless sky, the old veteran (Father 
Taylor) exclaimed, "Bring your Harvard learned 
ones to this man, and let them learn true theology." 
— Life of Father Taylor. 

29. ACCEPTANCE with God to be resought. 

A theological student once called on Archibald 



ACCEPTANCE 



( 4 ) ACCOUNTABILITY 



Alexander in great distress of mind, doubting whether 
he had been converted. The old doctor encouraged 
him to open his mind. After he was through, the 
aged disciple, laying his hand on his head, said, " My 
young brother, you know what repentance is — what 
faith in Christ is. You think you once repented 
and once believed. Now don't fight your doubts ; 
go it all over again. Repent now ; believe in Christ 
— that's the way to have a consciousness of accept- 
ance with God. I have to do both very often. Go 
to your room and give yourself to Christ this very 
moment, and let doubts go. If you have not been 
His disciple, be one now. Don't fight the devil on 
his own ground. Choose the ground of Christ's 
righteousness and atonement, and then fight him." 

30. ACCEPTANCE with God, what it depends 

on. A lady who was in the habit of close attendance 
on the Princess Amelia during her last illness de- 
scribed some of the latter interviews which took place 
between the Princess and her royal father, George III. , 
and which seldom failed to turn on the momentous 
topic of the future world, as being singularly affect- 
ing. "My dear child," said His Majesty to her on 
one of these occasions, " you have ever been a good 
child to your parents ; we have nothing wherewith 
to reproach you ; but I need not tell you that it is 
not of yourself alone that you can be saved, and that 
your acceptance with God must depend on your faith 
and trust in the merits of the Redeemer." " I know 
it," replied the Princess mildly but emphatically, 
* : and I could wish for no better trust." 

31. ACCESS, Freedom of, to God. The Persian 
kings took state upon them, and enacted that none 
should come near to them uncalled, on pain of death. 
But oh ! sirs, the gates of heaven are always open ; 
you have liberty night and day of presenting your 
petition, in the name of Christ, to the King of the 
whole earth. — Ralph Er shine. 

32. ACCIDENTS may be providential. Augus- 
tine, going on one occasion to preach at a distant 
town, took with him a guide to direct him in the 
way. The man, by some unaccountable means, mis- 
took the usual road and fell into a by-path. It 
afterwards proved that by this means his life had 
been saved, as some of the Donatists, who were his 
enemies, had waylaid him, with the design of kill- 
ing him. 

33. ACCIDENTS may be providential. One 

morning a Christian farmer in Rhode Island put 
two bushels of rye in his waggon and started to the 
mill to get it ground. On his way to the mill he 
had to drive over a bridge that had no railings to 
the side of it. When he reached the middle of this 
bridge his horse, a quiet, gentle creature, began all 
at once to back. In spite of all the farmer could 
do, he kept on backing till the hinder wheels went 
over the side of the bridge, and the bag of grain was 
tipped out and fell into the stream. Then the horse 
stood still. Some men came to help the farmer. 
The waggon was lifted back, and the bag of grain 
was fished up from the water. Of course it could 
not be taken to the mill in that state. So the farmer 
had to take it home and dry it. He had prayed 
that morning that God would protect and help him 
through the day, and he wondered what this acci- 
dent had happened for. He found out, however, 
before long. On spreading out the grain to dry he 
noticed a great many small pieces of glass mixed up 



with it. If this had been ground up with the grain 
into the flour it might have caused the death of 
himself and family. But Jehovah- Jireh was on that 
bridge. He made the horse back and throw the grain 
into the water, to save the family from the danger 
that threatened them. — Henry T. Williams. 

34. ACCIDENTS may be utilised. When Wil- 
liam the Conqueror landed, before the battle of 
Hastings, as he stepped on shore he slipped and fell 
forward upon his hands, at which misadventure his 
soldiers raised a loud cry of distress. "An evil 
sign," said they, " is here." " See, my lords," said 
he, " by the splendour of God, I have taken posses- 
sion of England with both my hands. It is now 
mine, and what is mine is yours." 

35. ACCIDENTS used by Providence. A lady, 
while strolling along the banks of the Tweed, either 
mislaid or accidentally dropped a new copy of Reid's 
" Blood of Jesus," bearing her name and address. 
There, among the grass, the flowers, and the drift- 
ing leaves of autumn, it lay until a rainy season 
flooded the river. The uprising waters swept it out 
into the current, and carried it downwards for many 
miles. At last it floated aside towards a mill-dam, 
where it became fast in the mill heck. Here i 
was discovered by a working man. He took it 
home and read it, and at once he became deeply 
earnest about his soul's salvation. After a while 
he gave himself to Christ. Several other uncon- 
verted persons have also been blessed by reading 
this precious little volume. 

36. ACCIDENTS, Use of, intentional. Turner 
used to get his ideas for a picture in curious ways. 
At one time he outlined a sketch on the canvas, and 
then gave three children a saucer of water-colours 
in red, blue, and yellow, and told them to dabble 
on the canvas as much as they pleased. Of course 
they were delighted with such permission, but in 
the midst of their play Turner suddenly called out, 
"Stop !" He then took the drawing in his own 
hands, and from the accidental colouring of the 
children made a beautiful landscape. — Christian 
Chronicle. 

37. ACCOMPLISHMENTS and principles. Mrs. 
Campbell, a Scotch lady, was recommended as 
sub-governess to the Princess Charlotte, and the 
old King George III. formed a high opinion of her. 
She felt reluctant to accept the post, urging her defi- 
ciency in the necessary accomplishments. "Madam," 
said the King, " I hope we can afford to purchase 
accomplishments, but we cannot buy principles." — 
Leisure Hour. 

38. ACCOMPLISHMENTS not everything. 

When Themistocles was laughed at by some per- 
sons of greater accomplishments and gentler breed- 
ing, he answered, so Plutarch says, " 'Tis true I 
never learned how to tune a harp or play upon a 
lute, but / know how to raise a small and inconsider- 
able city to glory and greatness." 

39. ACCOUNTABILITY a fact. It is related of 
Daniel Webster, the regality of whose moral en- 
dowments no one disputes, that when once asked 
what was the greatest thought that had ever occu- 
pied his mind, he replied, " The fact of my personal 
accountability to God." — T. T. Hunger. 

40. ACCOUNTABILITY cannot be evaded. A 

certain King, say the Mohammedans, having a plea- 



ACTING 



( 5 ) 



ACTIONS 



sant garden in which were ripe fruits, set two persons 
to keep it, one of whom was blind and the other lame ; 
the former not being able to see the fruit, nor the 
latter to gather it. The lame man, however, seeing 
the fruit, persuaded the blind man to take him upon 
his shoulders, and by that means he easily gathered 
the fruit, which they divided between them. The 
lord of the garden coming some time after and in- 
quiring after his fruit, each began to excuse him- 
self ; the blind man said that he had no eyes to see 
with, and the lame one that he had no feet to ap- 
proach the trees ; but the King, ordering the lame 
man to be set upon the blind, passed sentence on 
and punished them both. 

41. ACTING may become real. The chief per- 
sonage in one of Moliere's best plays, i( Le Mala.de \ 
Imaginaire," is a hypochondriac who pretends to be | 
dead. On the fourth night of the performance of this 
piece Moliere represented that character, and conse- 
quently in one of the scenes was obliged to act the 
part of a dead man. " It has been said," continues 
Bayle, "that he expired during that part of his 
play where he is told to make an end of his feint ; 
but he could neither speak nor arise, for he was 
dead." — Theatrical Anecdotes. 

42. ACTION is sought by the brave. " You are 

my vassals, my friends," cried the blind John of 
Bohemia, at the battle of Crecy, to the German 
nobles around him ; "I pray and beseech you to 
lead me so far into the fight that I may strike one 
good blow with this sword of mine ! " Linking 
their bridles together, the little company plunged 
into the thick of the combat, to fall as their fellows 
were falling. — Little's Historical Lights. 

43. ACTION necessary as well as prayer. In 

our countrymen the devout doth seldom carry it 
over the active ; but amongst Catholic seamen, who 
repose such confidence in vows and the number of 
their prayers, it is most usual in a storm for all 
hands to betake themselves to their images, when 
they should betake them to God with their trust, 
and to their business with their resources. It is so 
also amongst the Mohammedans, who are such strict 
Predestinarians as to strike to the fates when they j 
fancy them drawing near. And so also, I believe, 
with the seamen of the East Indies, who in the 
midst of a storm can with difficulty be kept to their 
posts. These are all instances of piety setting action 
to a side, and becoming ignorant and fatal supersti- 

rn. — Edward Irving. 
44. ACTIONS, Effects of, not confined to our- 
selves. A passenger in a vessel from J oppa cut a 
hole through the ship's side, and when expostulated 
with calmly replied, "What matters it to you? 
The hole I have made lies under 'my own berth." — 
Spurgeon. 

45. ACTIONS, Judged by. It is related of the 
late Hon. Thomas Corwin, formerly Governor of 
Ohio, that he dropped into a meeting one evening 
in Lebanon to see what " the brethren " were doing. 
It was a meeting of the Bible Society, and the 
business was done in a very lifeless, hum-drum way. 
The Secretary disclosed in his report the fact that 
two hundred families in the county were destitute 
of the Bible, and some brother deplored in suitable 
phrase the shameful fact, when Mr. Corwin rose 
and said, "Mr. President, may I be allowed to 
say something on this subject ? " " Certainly, Mr. 



Corwin — we shall be glad to hear you." " Well 
sir, I want to say that you are not in earnest. Your 
report said that there are two hundred families in 
this county without the Bible ! This could not be 
if you were in earnest. In the great contest for the 
election of Harrison we Whig members of Congress 
gave our whole salaries to carry that election. We 
thought the salvation of the country depended upon 
it. If you want to carry on this work, and really 
mean that every man shall have the Bible, you 
must be in earnest. You must go to work and 
give every man the Bible." The meeting was 
electrified. Some one immediately rose and moved 
to make Thomas Corwin President of the Warren 
County Bible Society. It was unanimously carried, 
and Mr. Corwin rose again : " Sir, if I accept the 
presidency of this society, it is on one condition, 
that you go to work, and that no such report as that 
is made again. When this society meets three 
months from to-day, the report must be that no 
family in Warren County is without the Bible. ,: 
The work was done, and every family supplied. 

^ 46. ACTIONS, Lasting effects of. " Don't write 
there," said a father to his son, who was writing 
with a diamond on the window. " Why not ? " 
"Because you can't rub it out." — Christian Age. 

47. ACTIONS, Scrutiny of. In the reign of King 
Charles L the goldsmiths of London had a custom 
of weighing several sorts of their precious metals 
before the Privy Council. On this occasion they 
made use of scales poised with such exquisite 
nicety that the beam would turn, the Master of 
the company affirmed, at the two-hundredth part of 
a grain. Noy, the famous Attorney- General, stand- 
ing by, and hearing this, replied, " I shall be loath, 
then, to have all my actions weighed in these 
scales." 

48. ACTIONS, Significance of. Gray, the poet, 
once made it a particular request to a friend of his, 
who was going to the Continent, that he would not 
pay a visit to Voltaire ; and when his friend re- 
plied, " What can a visit from a person like me to 
him signify ? " he rejoined with peculiar earnestness. 
" Sir, every tribute to such a man signifies." — Life of 
Gray. 

49. ACTIONS speak. When Sextus had suffi- 
ciently ingratiated himself with the Gabians, the 
last of the Latin towns which had defied Tarquin's 
power, he sent a messenger to his father, for whom 
he had promised to win the town, asking him what 
he should further do to make the Gabians sub- 
mit. Tarquin made no answer, but as he walked 
up and down his garden, kept cutting off the 
heads of the tallest poppies with his staff. The 
messenger, tired with this, went back and told 
Sextus what had passed. Sextus, understanding 
what his father meant, began to falsely accuse the 
chief men of the city ; some he put to death, and 
some he banished, until at last Gabii was left de- 
fenceless, and Sextus was able to hand it over to 
his father. 

50. ACTIONS weighed. There is a machine in 
the Bank of England which receives sovereigns as 
a mill receives grain, for the purpose of determin- 
ing wholesale whether they are of full weight As 
they pass through, the machinery, by unerring laws, 
throws all that are light to one side, and all that 
are of full weight to "another. That process is a 



ACTIVITY 



( 



ADMONITIONS 



silent but solemn parable for me. Founded as it is 
upon the laws of nature, it affords the most vivid 
similitude of the certainty which characterises the 
judgment of the great day. There are no mistakes 
or partialities to which the light may trust ; the 
only hope lies in being of standard weight before 
they go in. — Arnot. 

51. ACTIVITY, Christian, Benefit of. A tourist 
lately, whilst crossing a mountain height alone, oyer 
almost untrodden snow, felt a drowsiness stealing 
over himself, to yield to which he knew would be 
fatal. As the night closed in the snowflakes fell 
thick and fast, and the freezing blast grew apace ; 
he tried to reason with himself, and with his utmost 
energy to free himself from the sleep of death 
fastening upon him ; but all to no purpose. Just, 
however, when he was about to succumb, and his 
weary eyelids were closing never again to open, he 
stumbled against a heap that lay across his path. 
It was no stone that his foot struck, although no 
stone could be colder, or apparently more lifeless. 
On examination it proved to be a human body, 
buried beneath a fresh drift of snow. The next 
moment the traveller had a brother in his arms ; 
was chafing his hands and wrists, his chest and 
brow ; breathing upon his " cold lips bluely swell- 
ing " the warm breath of a living soul ; pressing 
the still, silent heart of his companion to the rapid 
pulses of his own generous bosom. And what was 
the result ? The effort to stoop down and assist 
another had removed the ominous pressure upon his 
brain and eyes, and imparted to him renewed life 
and vigour. He was himself again. And the 
record stands : " He saved a brother, and was him- 
self saved." 

Is there not here the groundwork of a parable to 
illustrate the truth, that active Christian work is a 
necessary and ordained means, not only for benefit- 
ing others, but for the sustaining and saving of our 
own soul and spirit ? — E. Neil, M.A. 

52. ACTIVITY, Effects of. It was a clear, cold, 
bright winter's day. The crisp untrodden snow 
which covered the landscape sparkled in the sun- 
light as if with millions of gems. The little stream 
that in summer was always dancing and singing by 
the wayside was now completely frozen over, silent 
and still under its icy covering ; but as we ap- 
proached the mill, where a little fall was visible in 
its channel, there it was leaping and sparkling as 
merrily as in the midst of a summer's day. Cold as 
it was on every side, and frost-bound as the stream 
was above and below, here it was too active and 
busy to freeze. 

53. ACTIVITY not always a sign of progress. 

Two sailors happened to be on a military parade- 
ground when the soldiers were at drill, going through 
the evolution of marking time. One sailor, observ- 
ing the other watching the movement of the company 
very attentively, with eyes fixed and arms akimbo, 
asked him what he thought of it. "Well, Jack," 
replied his comrade, " I am thinking there must be 
a pretty strong tide running this morning, for these 
poor fellows have been pulling away this half-hour, 
and have not got an inch ahead yet." 

54. ACTS may belie the words. Dr. Hall tells 
the story of a Scotchman who sang most piously the 
hymn — 

" Were the whole realm of nature mine, 
That were a present far too small," 



and all through the singing was fumbling in his 
pocket to make sure of the smallest piece of silver 
for the contribution-box. — Dr. Antliff. 

55. ADAPTABILITY in nature and grace. In 

the works of God I know nothing more beautiful 
than the perfect skill with which He suits His crea- 
tures to their condition. He gives wings to birds, 
fins to the fish, sails to the thistle-seed, a lamp to 
light the glowworm, great roots to moor the ma- 
jestic cedar, and to the aspiring ivy a thousand 
hands to climb the wall. Nor is the wisdom thus 
conspicuous in nature less remarkable and adorable 
as exhibited in the arrangements of the Kingdom of 
Grace. He forms a holy people for a holy state. 
He fits heaven for the redeemed, and the redeemed 
for heaven. — Guthrie. 

56. ADAPTATION in a minister. ' 1 We use the 

language of the market," said Whitfield, and this 
was much to his honour ; yet when he stood in the 
drawing-room of the Countess of Huntingdon, and 
his speech entranced the infidel noblemen whom 
she brought to hear him, he adopted another style. 
His language was equally plain in each case, because 
it was equally familiar to the audience : he did not 
use the ipsissima verba, or his language would have 
lost its plainness in the one case or the other, and 
would either have been slang to the nobility or 
Greek to the crowd. — Spurgeon. 

57. ADMIRATION, Restrained. A traveller who 
was asked whether he did not admire the structure 
of some stately building made the reply, "No; for 
I have been at Home, where better are to be seen 
every day." 

58. ADMONITION, Earnest, Effects of. It is 

said that, one evening' in the autumn of 1776, Mrs. 
Heck entered a house in New York, where she 
found a party playing cards. Burning with indig- 
nation at their sin and folly, the good woman seized 
the cards and threw them into the fire, and at the 
same time administered a scathing rebuke to all 
concerned. She then went to the residence of Mr. 
Embury, and told him what she had done, adding, 
with much earnestness, "Philip, you must preach 
to us, or we shall all go to hell, and God will require 
our blood at your hands." The backsliding pro- 
fessor, who had formerly officiated as a local preacher 
in his own country, was somewhat confused by this 
startling appeal, and he endeavoured to excuse him- 
self by saying, "How can I preach when I have 
neither a house to preach in nor a congregation to 
preach to?" "Preach," said this noble, earnest 
Christian woman, "in your own house, and to your 
own company ; " and before she left she elicited a 
promise from Mr. Embury that he would endeavour 
once more to speak to the people in the name of the 
Lord. 

A few days afterwards Mr. Embury redeemed his 
pledge by preaching the first Methodist sermon ever 
delivered in America, in his own hired house, to a 
congregation of five persons. The number attending 
the services rapidly increased, so that there was not 
room to accommodate them. 

59. ADMONITIONS and ill-timed advice. 

"Gentlemen, suppose all the property you were 
worth was in gold, and you had put it in the hands 
of Blondin to carry across the Niagara River on a 
rope, would you shake the cable or keep shouting 
to him, 'Blondin, stand up a little straighter — 



ADMONITIONS 



( 7 ) 



ADULATION 



Blondin, stoop a little more — go a little faster — lean 
a little more to the north — lean a little more to the 
$ south ' % No, you would hold your breath as well 
as your tongue." — President Lincoln. 

60. ADMONITIONS, Objections to. Suppose a 
number of persons were to call oh a minister on the 
Sabbath-day morning, and being admitted into his 
study, one of them should say to him, " I hope, sir, 
you do not mean to-day to be severe against ava- 
rice, for I love money, and my heart goes after 
my covetousness." Suppose another should say, "I 
trust you will not be severe against backbiting, for 
my tongue walketh with slanderers, and I consider 
scandal to be the seasoning of all conversation." 
Suppose another should say, "Do not represent im- 
placability as being inconsistent with divine good- 
ness, for I never did forgive such an one, and I 
never will." And so of the rest. What would this 
minister say to these men ? Why, if he were in a 
proper state of mind he would say, "Oh, thou 
child of the devil, thou enemy of all righteousness ! 
wilt thou not cease to pervert the right ways of the 
Lord?"— Rev. W. Jay. 

61. ADOPTION and its claims. Among the 
American Indians, when a captive was saved to be 
adopted in the place of some chieftain who had 
fallen, his allegiance and his identity were looked 
upon as changed. If he haddeft a wife and children 
behind him, they were to be forgotten and blotted 
from memory. He stood in the place of the dead 
warrior, assumed his responsibilities, was supposed 
to cherish those whom he cherished, and hate those 
whom he hated ; in fact, he was supposed to stand 
in the same relations of consanguinity to the tribe. 
— Bancroft. 

62. ADOPTION and its privileges. After the 
battle of Austerlitz Napoleon immediately adopted 
all the children of the soldiers who had fallen. 
They were supported and educated by the State, 
and, as belonging to the family of the Emperor, 
they were permitted to attach the name of Napoleon 
to their own. — Life of Napoleon Bonaparte. 

63. ADOPTION, Comfort from. While Mr. 
Thomas Boston was walking up and down in his 
closet one evening in heaviness, his little daughter, 
whom he had laid in bed, suddenly raising up her- 
self, said to him she would tell him a note, and thus 
expressed herself — " Mary Magdalene went to the 
sepulchre. She went back again with them to the 

g sepulchre, but they would not believe that Christ 
was risen till Mary Magdalene met Him ; and He 
said to her, ' Tell my brethren they are my brethren 
yet.'" "This," says Mr. Boston, " she pronounced 
with a certain air of sweetness. It took me by the 
heart. ' His brethren yet,' thought I ; and may I 
think that Christ will own me as one of His breth- 
ren yet? It was to me as life from the dead." — 
Whitecross. 

64. ADOPTION confers honour. It was at 

Vienna, in the year 1805, that Haydn, then seventy- 
three years of age, first met Cherubini, who, though 
not a young man, still must have appeared so to 
the veteran composer, being thirty years his junior, 
and not having then composed many of those works 
which have since made his name so famous. But 
the very fact of his own seniority was made use of 
by the old man to utter one of the most graceful 
compliments which could have been spoken for the 



encouragement of a younger worker. Handing to 
Cherubini one of his latest compositions, Haydn 
said, "Permit me to style myself your musical 
father, and to call you my son," words which made 
such an impression on Cherubini that he could not 
keep back the tears when he parted with the aged 
Haydn. — Frederick Crowest. 

65. ADOPTION, Desire for. A Caffre boy, 
twelve years old, was asked whether he did not 
repent having come to Gnadenthall, the missionary 
settlement of the Moravian brethren. On his an- 
swering in the negative, the missionary observed, 
" But in the Caffre country you had meat in plenty, 
and excellent milk, and here you can get neither." 
To this he replied, " It is very true ; but I wish to 
become a child of God, and I hear in this place how 
I may attain it, whilst in my own country I hear 
nothing of it. I rejoice, therefore, that I am come 
hither, and am satisfied with anything." — White- 
cross. 

66. ADORATION claimed by man. The mode of 
adoration of falling prostrate on the ground and kiss- 
ing the feet of the Emperor was borrowed by Diocle- 
tian from Persian servitude ; but it was continued and 
aggravated till the last age of the Greek monarchy. 
Excepting only on Sundays, when it was waived 
from a motive of religious pride, this humiliating 
reverence was exacted from all who entered the 
royal presence. — Gibbon. 

67. ADORATION, Man's foolish. A doll, which 
by a clockwork movement graciously bowed its head, 
used to be carried through Paris in the King's car- 
riage, and received the huzzas of the crowd or the 
shots of an assassin. — /. Hain Friswett. 

68. ADULATION, Impious. Splendid was that 
festival at Ceesarea at which Herod Agrippa, in the 
pomp and pride of power, entered the theatre in a 
robe of silver, which glittered, says the historian, 
with the morning rays of the sun, so as to dazzle 
the eyes of the assembly and excite general admira- 
tion. Some of his flatterers set up the shout, "A 
present god ! " Agrippa did not repress the im- 
pious adulation which spread through the theatre. 
At that moment he looked up and saw an owl 
perched over his head on a rope, and Agrippa had 
been forewarned that when next he saw that bird, 
"at the height of his fortune," he would die within 
five days. The fatal omen, according to Josephus, 
pierced the heart of the King, who with deep melan- 
choly exclaimed, "Your god will soon suffer the 
common lot of mortality." He was immediately 
struck, in the language of the sacred volume, by an 
angel. Seized with violent pains, he was carried 
to his palace, lingered five days in extreme agony, 
being "eaten of worms," and so died. — Francis Jacoz. 

69. ADULATION in God's house. One of the 

first acts performed by George III., after his acces- 
sion to the throne, was to issue an order prohibiting 
any of the clergy who should be called to preach 
before him from paying him any compliment in 
their discourses. His Majesty was led to this from 
the fulsome adulation which Dr. Thomas Wilson, 
prebendary of Westminster, thought proper to de- 
liver in the Chapel-Royal, and for which, instea 
of thanks, he received from his royal auditor a 
pointed reprimand, His Majesty observing " that he 
came to chapel to hear the praises of God, and not 
his own." — Clerical Anecdotes. 



ADULATION 



( 8 ) 



ADVERSITY 



70. ADULATION, Pulpit. A squire of a parish 
had given away a number of naming scarlet cloaks 
to the oldest matrons of the parish. These re- 
splendent beings were required to attend the parish 
church on the following Sunday, and to sit in front 
of the pulpit, from which one of the avowed suc- 
cessors of the apostles edified the saints from the 
words, " Solomon in all his glory was not arrayed 
like one of these." It is reported that on a sub- 
sequent occasion, when the same benefactor of the 
parish had given a bushel of potatoes to every man 
who had a family, the topic on the following Sunday 
was, "And they said, It is manna." — Spurgeon. 

71. ADVANCE, Unity in. When General Grant 
was in front of Richmond, and his army had been 
repulsed in the Wilderness, he called together his 
co-commanders and held a council, and asked them 
what they thought he had better do. There were 
General Sherman and General Howard, now lead- 
ing generals, and all thought he had better retreat. 
He heard them through, and then broke up the 
council of war and sent them back to their head- 
quarters ; but before morning an orderly came round 
with a despatch from the General directing an ad- 
vance in solid column on the enemy at daylight. 
That was what took Richmond and broke down 
the rebellion in our country. Christians, let us ad- 
vance in solid column against the enemy ; let us 
lift high the standard, and in the name of our God 
let us lift up our voice, and let us work together, 
shoulder to shoulder, and keep our eye single to the 
honour and glory of Christ. — Moody. 

72. ADVANCE, We must. The Confederate 
General Longstreet, during the battle of Gettys- 
burg, had one of his generals come to him and 
report that he was unable to bring up his men again 
so as to charge the enemy. " Very well," said the 
General, " just let them remain where they are ; 
the enemy's going to advance, and will spare you the 
trouble.'" 

73. ADVERSITY a blessing. The springs at 
the base of the Alpine Mountains are fullest and 
freshest when the summer sun has dried and parched 
the verdure in the valleys below. The heat that 
has burned the arid plains has melted mountain 
glacier and snow, and increased the volume of the 
mountain streams. Thus, when adversity has dried 
the springs of earthly comfort and hope, God's great 
springs of salvation and love flow freshest and fullest 
to gladden the heart. — Irish Congregational Maga- 
zine. 



74. ADVERSITY a probation. James Douglas, 
son of the banished Earl of Angus, afterwards well 
known by the title of Earl of Morton, lurked during 
the exile of his family in the north of Scotland, 
under the assumed name of James Innes, otherwise 
James the Grieve {i.e., Reve or Bailiff). "And as 
he bore the name," says Godscroft, " so did he also 
execute the office of a grieve or overseer of the lands 
and rents, the corn and cattle, of him with whom 
he lived." From the habits of frugality and ob- 
servation which he acquired in his humble situa- 
tion, the historian traces that intimate acquaintance 
with popular character which enabled him to rise 
so high in the State, and that honourable economy 
by which he repaired and established the shattered 
estates of Angus and Morton. — Sir Walter Scott. 

75. ADVERSITY a purifier. God often uses 
€ adversity as a purifier. The wintry snows that lie 



before my window here (at Saratoga) this morning 
will kill the vermin ; so God sends wintry seasons 
upon His children to kill certain species of besetting 
sins. — Cuyler. 

76. ADVERSITY a test of friendship. A man 

being in his travel upon the road, and there being 
a sun-dial in the way, if the sun shine he will step 
out of his way to take notice of it ; but if the sun 
do not shine he will go by a hundred times and 
never regard it. So let but the sun of prosperity 
shine upon a man, then who^but he ? he shall have 
friends more than a good many ; but if a cloudy 
day come and take away the sunshine, he may 
easily number his acquaintance. — Spencer. 

77. ADVERSITY, Comfort and joy in. Enemies 
think themselves satisfied that we are put to wander 
in mosses and upon mountains, but even amidst the 
storms of these last two nights I cannot express 
what sweet times I have had when I had no cover- 
ing butthe dark curtains of night. Yea, in the 
silent watch my mind was led out to admire the 
deep and inexpressible ocean of joy wherein the 
whole family of heaven swim. Each star led me 
to wonder what He must be who is the Star of 
Jacob, of whom all stars borrow their shining. — 
Renwick (last of the Scottish martyrs). 

78. ADVERSITY, Fidelity in. The Convention, 
after debate, has granted him [Louis XVI.] legal 
counsel of his own choosing. Advocate Target 
feels himself " too old," being turned of fifty-four, 
and declines. He had gained great honour once, 
defending Rohan, the Necklace- Cardinal, but will 
gain none here. Advocate Tronchet, some ten 
years older, does not decline. Nay, behold, good 
old Malesherbes steps forward voluntarily ; to the 
last of his fields, the good old hero ! He is grey 
with seventy years ; he says, " I was twice called 
to the council of him who was my master when all 
the world coveted that honour, and I owe him the 
same service now when it has become one which 
many reckon dangerous." — Carlyle's French Re- 
volution. 

79. ADVERSITY, Friends in. To-day Colonel 
C. came to dine with us, and in the midst of our 
meal we were entertained with a most agreeable 
sight. It was a shark, about the length of a man, 
which followed our ship, attended with five smaller 
fishes, called pilot-fish, much like our mackerel, but 
larger. These, I am told, always keep the shark 
company, and, what is more surprising, though the 
shark is so ravenous a creature, yet, let it be never 
so hungry, it will not touch one of them. Nor are 
they less faithful to him ; for, as I am informed, if 
the shark is hooked, very often these little creatures 
will cleave close to his fins, and are often taken up 
with him. — Go to the pilot-fish, thou that forsakest 
a friend in adversity, consider his ways, and be 
ashamed. — Whitefield, "Journal." 

80. ADVERSITY, God's purpose in. A worthy 
man whom God had prospered in his outward 
estate, and who lived in ease and plenty on his 
farm, suffered the world to encroach so much upon 
his affections as sensibly to diminish the ardour of 
his piety. The disease was dangerous, and Provi- 
dence adopted severe measures for its cure. First, 
his wife was removed by death, but he still re- 
mained worldly-minded. Then a beloved son ; but, 
although the remedy operated favourably, it did 



ADVERSITY 



( 9 ) 



ADVERSITY 



not effect a cure. Then his crops failed and his 
cattle died ; still his grasp on the world was not un- 
loosed. Then God touched his person, and brought 
on him a lingering, fatal disease ; the world, how- 
ever, occupied still too much of his thoughts. His 
house finally took fire, and as he was carried out of 
the burning building he exclaimed, " Blessed be 
God, I am cured at last ! " He died happily shortly 
afterwards. — Nexo Cydopcedia of Anecdote. 

sll 81. ADVERSITY, God's purpose in. The four 
seasons once determined to try which could quickest 
reach the heart of a stone. Spring coaxed the stone 
with its gentle breezes, and made flowers encircle 
it, and trees to shoot out their branches and em- 
bower it, but all to no purpose. The stone re- 
mained indifferent to the beauties of the spring, 
nor would it yield its heart to its gentle caresses. 

Summer came next, and caused the sun to shine 
on the stone, hoping to melt its obdurate heart ; 
but though the surface of the stone grew warm, it 
quickly became cold again when not under the in- 
fluence of the summer sun's rays. Summer thus 
being unable by any degree of warmth to penetrate 
the flinty nature of the stone, gave place to autumn. 

Believing that the stone had been treated with 
too much kindness, the autumn withered the flowers 
and stripped the trees of their leaves, and threatened 
and blustered, but still the stone remained impas- 
sive. 

Winter came next. First it sent strong winds, 
which laid the stone bare, then it sent a cold rain, 
and next a sharp frost, which cleaved the stone and 
laid bare its heart. 

So many a heart, which neither gentleness, 
warmth, nor threats can touch, is reached by ad- 
versity. — Freeman. 

82. ADVERSITY, Growth in the face of. I 

have seen a tree proudly crowning the summit of a 
naked rock, and there, with its roots spread out over 
the bare stone, and sent down into every cranny 
in search of food, it stood securely moored to the 
stormy crag. I have wondered how it could grow 
up there, starved on the bare, naked rock, and how 
it had survived the rough nursing of many a winter 
♦ blast. Yet, like some neglected, ragged child, who 
from early infancy has been familiar with adversi- 
ties, it has lived and grown and held itself erect 
on its weather-beaten crag when the pride of the 
valley has bent to the storm ; like men who, scorn- 
ing to yield, bravely nail their colours to the mast, 
there it maintains its defiant position, and keeps its 
green flag waving on nature's rugged battlements. 
— Guthrie. 

83. ADVERSITY, How to bear. But look- 
look at these books [original manuscripts of several 
of Scott's novels]. I think that the most precious of 
all is this. It is " Woodstock." Scott was writing 
this book when the news of his ruin came upon 
him. Do you see the beautiful handwriting ? Now 
look 5> as I turn towards the end. Is the writing 
one jot less beautiful ? Or are there more erasures 
than before ? That shows how a man can and 
should bear adversity. — Ruskin (in a conversation). 

84. ADVERSITY, How to meet. Some of his 
friends offered him [Sir Walter Scott], or rather 
proposed t<* offer him, enough of money, as was 
supposed, to enable him to arrange with his credi- 
tors. He paused for a moment, and then, recol- 



lecting his powers, said proudly, " No ! this right 
hand shall work it all off 1" — Cockburn, "Memoirs." 

85. ADVERSITY, Influence of. I suppose it is 
adversity that develops the kindly qualities of our 
nature. I believe the sense of common degradation 
has a tendency to make the degraded amiable — at 
least among themselves. I am told it is found bo 
in the plantations in slave-gangs. — Lord Beaconsfield. 

86. ADVERSITY must be prepared for. A 

certain traveller who had a distance to go, one- 
part of the road leading through green fields, and 
the other through a tangled road of brambles and 
thorns, made great preparations for the first part of 
his journey. He dressed himself in light and gay 
clothes, and put a nosegay in his bosom, and taking 
a light, slender cane in his hand, nimbly proceeded 
on his way along the beaten path across the green 
meadows. The sun shone in the skies, and on went 
the traveller, comfortably, pleasantly, and delight- 
fully. After a while the road became rugged, and 
by the time night drew on the traveller was in a 
pitiable plight. His provisions were exhausted, his 
clothes wet through and partly torn from his back 
by the briars, his flowers were faded, and, weary as 
he was, his slender cane could not bear his weight ; 
a stream of water was before him, and darkness 
was around him. " Alas ! " said he, smiting his 
breast, " I am hungry, and have no food ; wet to 
the skin, and have no dry clothes ; weary, and have 
no staff to rest on ; I have a stream to cross, and 
here is no boat ; I am bewildered, and have no 
guide ; it is dark, and I have no lantern. Fool 
that I am ! why did I not provide for the end of 
my journey as well as the beginning ? " Time is 
hastening away. We are all travellers. Life is 
the beginning, death the end of our journey. — 
Biblical Museum. 

87. ADVERSITY, Need of a courageous guide 

in. The best commander is the man who has 
graduated by steps from the capstan, and who by 
practice knows the use of bowlines, and marlins, 
and cat-heads, and top-gallants. Said the late 
Charles Dickens to me, "I am never 'afraid to 
cross the ocean when I know the captain to be a 
man who knew the uses of adversity. Sea-sickness 
is nothing to heart-sickness. I do not want a man 
to guide my vessel through the storm, and the 
tempest, and the midnight, and the fog-night who 
came down the companion-way without touching a 
baluster. I want an Ajax who has defied the light- 
ning ; one that can dance when the elements make 
a giant weep." — Rev. A. W. Atwood. 

88. ADVERSITY not always an evil. Grecian 
mythology said that the fountain of Hippocrene 
was struck out by the foot of the winged horse 
Pegasus. I have often noticed in Hfe that the 
brightest and most beautiful fountains of Christian 
comfort and spiritual life have been struck out by 
the iron-shod hoof of disaster and calamity. — Tal- 
lage. 

89. ADVERSITY, Training of. The Archbishop 
of Canterbury, on taking leave of Mr. Henson, the 
original of "Uncle Tom," complimented him on his 
correctness in speaking the English language, and 
asked him at what seminary he had been educated. 
Uncle Tom's reply was pertinent enough under the 
circumstances— " At the University of Adversity.*' 
—B. 



ADVICE 



( io ) 



AFFECTATION 



90. ADVICE, Good effects of. In Mr. Glad- 
stone's household at Hawarden was an old woman- 
servant who had a son inclined to go wrong. The 
mother remonstrated and advised her boy, but all 
to no purpose ; he seemed determined on a head- 
long course to ruin. At last the mother, in her 
desperation, caught the idea that if she could per- 
suade the Premier to take him in hand, perhaps 
the prodigal might be reclaimed. "Screwing her 
courage to the sticking - point " — for what will 
a mother not do for a child ? — she approached 
her master, and in trembling tones preferred her 
request. Mr. Gladstone responded at once ; and 
though the affairs of the greatest kingdom in the 
world pressed heavily upon him, with genuine sim- 
plicity of character, he had the lad sent to his study, 
when he spoke tender words of advice and remon- 
strance, and eventually knelt down and prayed 
God to help him in the work of reformation and 
redemption. This kindly action was effectual, and 
the lad was saved. 

91. ADVICE may not always be taken. John 
Sobieski, King of Poland, was accustomed to ex- 
pose himself in time of war like the meanest soldier. 
When urged on one occasion to take care of him- 
self, he made the notable reply, " If I follow your 
advice you will despise me." — B. 

92. ADVICE, Necessary. A young and well- 
known minister, whose power and usefulness as a 
preacher manifested itself in the large sphere he 
occupied, received a letter from a lady offering in 
marriage her hand, her heart, and her fortune. Our 
estimable friend, who at that time was a bachelor, 
returned the letter with another written by ^himself, 
in which he strongly advised the lady to "give her 
heart to the Lord, devote her fortune to His service, 
and to keep her hand until it was asked for." — 
Henry Varley. 

93. ADVICE, Profiting by. The late William 
Jay of Bath read to the Rev. Spencer Pearsall a 
letter from William Wilberforce, in which the great 
statesman, whilst doing full justice to the popular 
young preacher, offered with characteristic delicacy 
some suggestions, which Mr. Jay acknowledged had 
been invaluable to him through life. 

94. ADVICE taken if agreeable. A certain King 
much addicted to excessive drinking consulted three 
doctors on the subject of strong drinks, and on the 
time when it was most wholesome to take them. 
"Your Majesty should drink before a meal," said 
the first, and his reasoning convinced the monarch. 
" During meals," said the second, and his argu- 
ments were found equally cogent. " After meals," 
was the opinion of the third ; and the King saw 
grounds equally solid for acting upon his advice. 
"I am satisfied," said the sovereign. "You are all 
three sensible men. The arguments you have each 
brought forward in support of your several opinions 
have completely convinced me. I will accordingly 
follow your advice, and will in future drink before, 
during, and after my meals." — Christian Family 
{from the French). 

95. ADVOCATE, a personal. An old legionary 
asked Augustus to assist him in a cause which was 
about to be tried. Augustus deputed one of his 
friends to speak for the veteran, who, however, re- 
pudiated the vicarious patron, saying, " It was 
not by proxy that I fought for you at Actium." 



Augustus acknowledged the obligation, and pleaded 
the cause in person. — Little's Historical Lights. 

96. ADVOCATE and proof. " I was myself an 
advocate so long, that I never mind what advocates 
say, but what they p rove." — Sir William Jones. 

97. ADVOCATE, Choice of an. Lord Fitz- 
gerald, being arraigned at Westminster for having 
set fire to the Cathedral of Cashel during the reign 
of Henry the Eighth, was told to select a lawyer for 
his defence. He pleaded guilty, and then boldly went 
forward and took the King's hand, saying, " / choose 
you, my liege, as my best advocate to deliver me." 
On the Lord Chancellor exclaiming, "See, the 
whole of Ireland cannot govern this man ! " " Then," 
said his regal and despotic patron, " this man must 
govern the whole of Ireland." And accordingly he 
created him Lord Deputy of that kingdom. — History 
of Lreland. 

98. ADVOCATE for evil rebuked. Charles 
Wesley was very bold in admonishing his hearers, 
and so often woke up their ire. Preaching once, a 
scene occurred wdrich shows not only the rudeness 
of primitive times, but the familiarity of pastoral 
addresses. Speaking against Sunday revels, one of 
his auditors contradicted him, and ,in his anger 
used blasphemous language. Wesley inquired, 
"Who is it pleads for the devil?" The blasphe- 
mer hotly answered, " I am he that pleads for the 
devil." Wesley says, " I took occasion to show the 
revellers their champion, and the whole congrega- 
tion their state by nature. Then I set myself 
against his avowed advocate, and drove him out 
of the Christian assembly." — New Cyclopaedia of 
Anecdote. 

99. Advocate, Secret of success of. I asked 
him [Sir J ames Scarlett] what was the secret of his 
pre-eminent success as an advocate. He replied 
that he took care to press home the one principal 
point of the case, without paying much regard to the 
others. He also said that he knew the secret of being 
short. " I find," said he, " that when I exceed half 
an hour I am always doing mischief to my client ; 
if I drive into the heads of the jury important 
matter, I drive out matter more important which 
I had previously lodged there." — Fowell Buxton. 

100. Affectation in death. Gassendi, in his last 
illness, exclaimed, " I know neither who placed me 
in the world, nor why I was placed in it, nor why I 
am taken from it ; " and the last words of Hobbes 
were, " I am going to take a great leap in the dark." 
Shortly before dying the English sage exhibited his 
wit ; after rejecting various epitaphs suggested by 
friends, he said he should prefer the inscription, 
" This is the philosopher's stone." He thus almost 
realised beforehand the important part of the ideal 
of Charles Lamb, who hoped that his own last 
breath would be inhaled through a pipe and ex- 
haled in a pun. So Malherbe— to whose influence 
over French poetry Boileau has paid a superb com- 
pliment — when on his deathbed, rallied his last re- 
mains of strength to correct a bystander for an 
inelegance of diction. Being rebuked by his con- 
fessor for this levity, he declared that he could not 
help himself, for he felt bound " defendre j usqu & la 
mort la purete de la langue Francaise." This jocu- 
larity of moribunds nearly always rings hollow, and 
has little in common with genuine courage like that 
of the Normans, who (according to Gibbon) sighed 



AFFECTION 



A FFECriON 



in the laziness of peace and smiled in the agonies 
of death. Indeed, in the instance last given the 
affectation is as evident, if not quite as offensive, as 
in the case of those who deliberately act a part in 
the last scene of their lives, and dress tip for dying. 
Thus, when about to expire, Augustus Caesar, after 
sending for a mirror and arranging his hair, asked 
jestingly whether he was not a good comedian ; 
and with a like bravado Buchanan, though strictly 
forbidden in his fatal illness to drink wine, died, 
nevertheless, theatrically holding a glass in his hand 
and reciting verses of " Propertius." Some of these 
details concerning philosophical deathbeds may be 
doubtful ; but, at any rate, there can be no doubt 
that death was met with ostentatious indifference 
by that not very philosophical patroness of philo- 
sophers, Madame de Pompadour. She put on a 
silk dress and painted her face (like Pope's " Nar- 
cissa "), and when her confessor was leaving her she 
stopped him — " Attendez un instant, M. le Cure, 
nous nous en irons ensemble." Her levity had a fit 
counterpart in the cynicism of her royal lover, who 
on seeing her funeral procession shed no tear (he 
had not the don des larmes), but merely exclaimed, 
"Madame la Marquise aura av.jourd'hui tin mauvais 
temps pour son voyage." — Contemporary Review {con- 
densed). 

101. AFFECTION and appetite. When an epi- 
cure desired to be admitted into Cato's friendship, 
he said "he could not live with a man whose palate 
had quicker sensations than his heart." — Plutarch. 

102. AFFECTION, a new, must constrain. The 

else unoccupied female, who spends the hours of 
every evening at some play of hazard, knows as well 
as you that the pecuniary gain or the honourable 
triumph of a successful contest are altogether paltry. 
The habit cannot so be displaced as to leave nothing 
but a negative and cheerless vacancy behind it, 
though it may so be supplanted as to be followed 
up by another habit of employment, to which the 
power of some new affection has constrained her. 
It is willingly suspended, for example, on any single 
evening should the time that is wont to be allotted 
to gaming require to be spent on the preparations 
of an approaching assembly. — Chalmers. 

103. AFFECTION, Filial. There is a Hebrew 
tradition that once the sapphire was missing from 
its place in the breastplate of the High Priest. 
Accordingly an elder was sent forth to search for a 
choice and goodly stone, which might fill again the 
empty socket. He was told to spare no trouble and 
no expense to find a sapphire worthy of this place 
in the service of God Most High. In his travels he 
came to Ascalon, and found there a gem merchant, 
a Gentile, yet withal an earnest man and a devout. 
The elder told him of his quest for a fine sapphire, 
when the merchant informed him that he had such 
a stone, unsurpassed for size and colour and bril- 
liancy, and bade the other wait a little until he 
could get the gem from the place in which it was 
hidden. Accordingly the merchant went upstairs 
to an upper chamber, where, in a darkened corner, 
with closed shutters, lay his aged father, stricken 
with the palsy, and from whose weary frame sleep 
seemed utterly to have fled. There beneath his pillow 
lay the casket containing the sapphire, doubly locked 
and sealed. The merchant, treading softly in the 
sick man's chamber, and speaking gently, told his 
father that he had found at last a purchaser for the 



gem. But as he spoke he perceived that his father 
had fallen asleep through utter weariness, and was 
slumbering peacefully. He watched his father for 
a moment with a happy smile, then left the room, 
feeling that he could not run the risk of waking his 
father by attempting to get the sapphire. He re- 
turned to the elder and told him that he was very 
sorry, but that he must defer their business for a 
while. The elder, due at Jerusalem on the morrow, 
and impatient to start on his return journey, asked 
what might be the price of the stone ; and when 
the merchant named a price — which he said was 
high but fair, so great was the beauty of the stone — 
said that he was quite willing to give the price if 
the stone came up to his expectations. But he must 
see the stone itself. " To-morrow thou shalt see it," 
said the merchant. "No, I must see it to-night," said 
the elder, "for to-morrow I must be in my place 
in the temple of the Lord." The merchant thought 
within himself, " It is a pity to let such an oppor- 
tunity slip. I want to sell the stone, and he wants 
to buy it, and will give a good price for it." So 
upstairs again he went, and, bending over his 
father, watched him and saw how he was enjoying 
his sweet refreshing sleep ; then he hurried down- 
stairs again to the elder, saying, "If I could I 
would gladly sell the sapphire, but I cannot let you 
see it just now." The other, supposing that by all 
this delay he was trying to get a better price for 
the stone, and anxious to obtain it and be off, now 
offered to give exactly double what the merchant 
asked for it, but said that he must have the gem at 
once or the chance would be gone, for he would not 
repeat his offer. The merchant knew that this was 
a most splendid offer, and determined, if possible, 
to remove the casket from beneath his father's pil- 
low. Again he went upstairs, stood for a moment 
watching his father's refreshing sleep, and then 
thrust his hand underneath the pillow. The sleeper 
turned uneasih-, and wanted but another touch to 
arouse him. This he would not risk, even for the 
large sum which he knew full well he would never 
get offered again. Returning to the elder, he told 
him once for all he could not see the gem that day. 
When Joshua the High Priest, in after times, came 
to know the reason why the Gentile merchant would 
not sell the stone that day, he declared that there 
was no jeicel in all the breastplate which might com- 
pare with that empty socket, the token and memorial 
of that son's filial piety. — Preacher s Promptuary. 

104. AFFECTION, Filial. During the French 
Revolution, Mademoiselle Sombruil had been eight 
days with her father in prison when the unhappy 
massacres of September commenced. After many 
prisoners had been murdered, and the sight of blood 
continually flowing seemed only to increase the 
rage of the assassins, while the wretched inmates of 
the prison endeavoured to hide themselves from the 
death that hovered over them, Mademoiselle Som- 
bruil rushed into the presence of the murderers who 
had seized her father. "Barbarians !" she cried, 
'•hold your hands, he is my father ! " She threw 
herself at their feet. In one moment she seized the 
hand which was lifted against her father, and in the 
next she offered her own person to the sword, so 
placing herself that the parent could not be struck 
but through the body of his child. So much courage 
and filial affection in so young a girl for a moment 
diverted the attention of the assassins. She per- 
ceived that they hesitated, and seized on the 



AFFECTION 



( 12 ) 



AFFECTION 



favourable opportunity. While she entreated for 
her father's life one of the monsters proposed the 
following condition — "Drink," said he, "a glass of 
blood, and save your father." She shuddered, and 
retreated some paces ; but filial affection gained the 
ascendency, and she yielded to the horrible condi- 
tion. " Innocent or guilty," said one of those who 
performed the office of judge, "it is unworthy of 
the people to bathe their hands in the blood of the 
old man, since they must first destroy this virtuous 
girl." A cry of "Pardon!" was heard. The 
daughter, revived by this signal of safety, threw 
herself into her father's trembling arms, which 
scarcely had power to press her to his bosom, being 
overcome by such powerful affection and so provi- 
dential a deliverance. Even the most outrageous 
assassins were unable to restrain their tears ; and 
the father and daughter were triumphantly con- 
ducted to a place of comfort and safety. 

105. AFFECTION, Filial. While Octavius was 
at Samos after the battle of Actium, which made 
him master of the universe, he held a council to 
examine the prisoners who had been engaged in 
Antony's party. Among the rest there was brought 
before him an old man, Metellus, oppressed with 
years and infirmities, disfigured with a long beard, 
a neglected head of hair, and tattered clothes. The 
son of this Metellus was one of the judges ; but it 
was with great difficulty he knew his father in the 
deplorable condition in which he saw him. At last, 
however, having recollected his features, instead of 
being ashamed to own him, he ran to embrace him. 
Then, turning towards the tribunal, he said, "Caasar, 
my father has been your enemy, and I your officer ; 
he deserves to be punished, and I to be rewarded. 
One favour I desire of you ; it is, either to save him 
on my account, or me to be put to death with him." 
All the judges were touched with compassion at 
this affecting scene ; Octavius himself relented, and 
granted to old Metellus his life and liberty. 

106. AFFECTION, Filial. A gentleman of Swe- 
den was condemned to suffer death, as a punishment 
for certain offences committed by him in the dis- 
charge of an important public office, which he had 
filled for a number of years with an integrity that 
had never before undergone either suspicion or 
impeachment. His son, a youth about eighteen 
years of age, was no sooner apprised of the affecting 
situation to which his father was reduced than he 
flew to the judge who had pronounced the fatal 
decree, and, throwing himself at his feet, prayed 
that he might be allowed to suffer in the room of a 
father whom he loved, and whose loss he thought it 
was impossible for him to survive. The magistrate 
was amazed at this extraordinary procedure in the 
son, and would hardly be persuaded that he was 
sincere in it. Being at length satisfied, however, 
that the young man actually wished to save his 
father's life at the expense of his own, he wrote an 
account of the whole affair to the King ; and His 
Majesty immediately sent orders to grant a free 
pardon to the father and to confer a title of honour 
on his son. The last mark of royal favour, however, 
the youth begged leave with all humility to decline ; 
and the motive for the refusal of it was not less 
noble than the conduct by which he had deserved 
it was generous and disinterested. " Of what avail," 
exclaimed he, "could the most exalted title be to 
me, humbled as my family already is in the dust ? 
Alas ! would it not serve but as a monument to 



perpetuate in the minds of my countrymen the 
remembrance of an unhappy father's shame ? " His 
Majesty the King of Sweden actually shed tears 
when this magnanimous speech was reported to 
him ; and, sending for the heroic youth to court, he 
appointed him to a confidential office. 

107. AFFECTION, Fraternal. The Emperor 
Augustus, having taken captive Adiatoriges, a 
prince of Cappadocia, together with his wife and 
children, and led them in triumph to Rome, gave 
orders that the father and the elder of the brothers 
should be slain. When the executioners entered 
the place of their confinement, on inquiring which 
of the brothers was the elder, there arose a vehe- 
ment contention between the young princes, each of 
the two affirming himself to be the elder, that by 
his own death he might preserve the life of his 
brother. The mother at last prevailed with her 
son Dyetentus to permit his younger brother to die 
in his stead. Augustus, afterwards made acquainted 
with the circumstances, not only lamented this act 
of severity, but gave an honourable support to the 
mother and her surviving son. — John Bruce. 

v 108. AFFECTION, how tested. About three 
hundred years ago a rich merchant died, leaving a 
large fortune. He had but one son, who had been 
sent when quite a lad to an uncle in India. On his 
way home, after an absence of some years, the young 
man had been shipwrecked, and though it was be- 
lieved he had been saved, still no certain tidings 
reached his father, who, meanwhile, died rather 
suddenly, leaving his large fortune to the care of an 
old friend, with strict injunction not to give it up 
to any claimant until certain conditions had been 
complied with. At the end of a year a young man 
appeared who said he was the heir ; then a second, 
and finally a third. The guardian, who knew that 
two out of the three claimants must be impostors, 
made use of the following stratagem : — He gave each 
rival a bow and arrow, and desired them to use the 
dead man's picture as the target, and to aim at the 
heart. The first nearly hit the mark, the second 
pierced the heart, but the third claimant burst into 
tears, and refused to dishonour his father's memory 
by injuring the portrait of one whom he venerated 
so highly. The guardian was quite satisfied with 
the result of his device, and at once welcomed him 
as the rightful heir and his old friend's son. 

103. AFFECTION, how tested. A lady friend 
of Bellini's, anxious to find out which of his com- 
positions he valued the most, after a deal of ques- 
tioning on one side and hesitation on the other, 
said, " Supposing you were at sea, and you had all 
your scores with you, and the ship were sinking, 

which " Before she could say another word 

Bellini cried, " Mademoiselle, I would risk all to 
save the 'Norma.' " — Musical Anecdotes. 

110. AFFECTION, Power of. The embarka- 
tion of the people of Athens was a very affecting 
scene. What admiration of the firmness of those 
men, who, sending their families to a distant place 
(Troezene) unmoved by their cries, their tears, or 
embraces, had the fortitude to leave the city and 
embark for Salamis ! The distress was greatly 
heightened by the tame domestic animals which 
they were obliged to leave behind, and which, 
running to the shore with lamentable howlings, 
expressed their affection for the persons that had 



AFFECTION 



AFFLICTION 



fed them. One of the dogs which belonged to 
Xantippus, unwilling to be left behind, is said to 
have leaped into the sea, and to have swum by the 
side of the ship until it reached Salamis, where it 
died immediately. — Plutarch's Lives. 

111. AFFECTION, Power of a new. Dr. Chal- 
mers, riding on a stage-coach by the side of the 
driver, said, " John, why do you hit that off leader 
such a crack with your lash?" "Away yonder 
there's a white stone ; that off leader is afraid of 
'that stone ; so, by the crack of my whip and the 
pain in his legs, I want to get his idea off from it." 
Dr. Chalmers went home, elaborated the idea, and 
wrote, " The Expulsive Power of a New Affection." 
You must drive off the devil and kill the world by 
putting a new idea in the mind. — Rev Dr. Fish. 

112. AFFECTION, True. When the Emperor 
Napoleon Bonaparte was banished to the island of 
Elba, the ex-Empress Josephine exclaimed, "Na- 
poleon is unfortunate, and I am not permitted to 
share the sorrow with him." — Amand's "La Femme 
du Premier Consul." 

113. AFFECTION, Want of. Fontaine's char- 
acter was such that it seemed incompatible with 
strong attachments. He married at the persuasion 
of his family, and left his wife behind him when he 
went to live at Paris at the invitation of the Duchess 
of Bouillon. His only son was adopted by Harley, 
the Archbishop, at the age of fourteen. Meeting 
the youth long afterwards, and being pleased with 
his conversation, he was told that this was his son. 
"Ah," said he calmly, "I am very glad of it." 

114. AFFECTIONS, God's method of dealing 
with. A friend of mine who had been in Eastern 
lands told me he saw a shepherd who wanted his 
flock to cross a river. He went into the water him- 
self and called them ; but no, they would not follow 
him into the water. What did he do ? Why, he 
girded up his loins,' and lifted a little lamb under 
each arm and plunged right into the stream, and 
crossed it without even looking back. When he lifted 
the lambs the old sheep looked up into his face and 
began to bleat for them ; but when he plunged into 
the water the dams plunged after him, and then 
the whole flock followed. When they got to the 
other side he put down the lambs, and they were 
quickly joined by their mothers, and there was a 
happy meeting. Our great Divine Shepherd does 
this. Your child which He has taken from the 
earth is but removed to the green pastures of 
Canaan, and the Shepherd means to draw your 
hearts after it, to teach you to " set your affections 
on things above." — Moody. 

115. AFFECTIONS the wings of the soul. If 

you will go to the banks of a little stream and 
watch the flies that come to bathe in it, you will 
notice that, while they plunge their bodies in the 
water, they keep their wings high out of the water ; 
and after swimming about a little while they fly 
away with 'their wings unwet through the sunny 
air. Now that is a lesson for us. Here we are 
immersed in the cares and business of the world ; 
but let us keep the wings of our soul, our faith, and 
our love out of the world, that with these unclogged 
we may be ready to take our flight to heaven. — 
Rev. James Inglis. 

116. AFFLICTION a blessing. Dr. Watts, from 
his early infancy to his dying day, scarcely ever 



knew what health was ; but however surprising it 
may appear, he looked on the affliction as the 
greatest blessing of his life. The reason he as- 
signed for it was, that being naturally of a warm 
temper and an ambitious disposition, these visita- 
tions of Divine Providence weaned his affections 
from the world and brought every passion into 
subjection to Christ. — Whitecross. 

117. AFFLICTIONS and Christ. He "endured 
the cross," it is written, " despising the shame ; " and 
can we do less ? Nay, can we complain in the 
midst of our troubles ? When Guatimozin, the 
Mexican emperor, was tortured by the Spaniards, 
he bore the torment with more than human forti- 
tude. One of his fellow- sufferers of weaker consti- 
tution turned his eyes upon the prince and uttered 
a cry of anguish. "Thinkest thou," said Guati- 
mozin, " that I am laid upon a bed of roses ? " 
" Silenced by this reproof," says the historian, 
"the sufferer stifled his complaints, and expired 
in an act of obedience to his sovereign." — B. 

118. AFFLICTION and fruit-bearing. It is said 
that when Mr. Cecil was once walking, in deep de- 
jection of spirit, in the Botanical Gardens at Ox- 
ford, his attention was arrested by a fine pome- 
granate cut almost through the stem. On asking 
the gardener the reason, he got an answer which 
explained the wounds of his own bleeding spirit. 
" Sir," said he, " this tree used to shoot so strong 
that it bore nothing but leaves. I was, therefore, 
obliged to cut it in this manner, and when it was 
almost cut through then it began to bear plenty of 
fruit." — Denton. 

119. AFFLICTION and ridicule. Twenty years 
ago, in this city of Brooklyn, I knew a man who 
was particularly skilful in imitating the lameness 
of a neighbour. Not long ago a son of the skilful 
mimic had his leg amputated for the very defect 
which his father had mimicked years before. I do 
not say it was a judgment of God ; I leave you to 
make your own inference. — Talmage. 

120. AFFLICTION, Fortunate. When Gilpin was 
on his way to London to be tried on account of his 
religion he broke his leg by a fall, which put a stop 
for some time to his journey. The person in whose 
custody he was took occasion from this circum- 
stance to retort upon him an observation he used 
frequently to make, " that nothing happens to the 
people of God but what is intended for their good ; " 
asking him whether he thought his broken leg 
was so. He answered meekly, "I make no ques- 
tion but it is." And so it proved ; for before he 
was able to travel Queen Mary died. Being thus 
providentially preserved from probable death, he 
returned to Houghton through crowds of people, 
who expressed the utmost joy, and blessed God for 
his deliverance. 

121. AFFLICTION, Image of. " The sorrowful 
tree," flourishing only at night, is a singular pro- 
duct of the island of Goa, near Bombay. Half an 
hour after sunset the tree is full of sweet-smelling 
flowers, although none are to be seen during the 
day, as they close up or drop off with the appear- 
ance of the sun. — Family Circle. 

122. AFFLICTION increased with our strength. 

" I had," said Latimer, describing the way in which 
his father trained him as a yeoman's son, "my 



AFFLICTION 



( 14 ) 



AFFLICTIONS 



bows bought me according to my age and strength ; 
as I increased in them so my bows were made 
bigger and bigger." Thus boys grew into cross- 
bowmen, and by a similar increase in the force of 
their trials Christians become veterans in the Lord's 
host. The affliction which is suitable for a babe in 
grace would little serve the young man, and even 
the well-developed man needs severer trials as his 
strength increases. God, like a wise father, trains 
us wisely, and as we are able to bear it He makes 
our service and our suffering more arduous. — 
Spw-geon. 

123. AFFLICTION, Living on in. A military 
officer, some years since, attempted to shoot himself 
in Hyde Park. The pistol missing fire, he drew 
his sword, but his hand was immediately arrested 
by a poor man near the spot, whom he had not 
observed. Resenting this obstruction, he attempted 
to stab his deliverer. "Stab me, sir," said the 
poor man, " if you think proper to escape ; I fear 
death as little as you do, but I have more courage. 
More than twenty years I have lived in affliction 
and poverty, and yet I trust in God for comfort and 
support." The officer was struck dumb with this 
spirited lesson, burst into tears, gave the poor fel- 
low a purse of money, and lived to be his greatest 
benefactor. 

124. AFFLICTION, Remembrance of. Prior to 
the return of Mr. Henson, the original of " Uncle 
Tom," to America in 1851, he was invited to a 
dinner party in the lordly mansion of one of our 
city merchants ; and when seated at a table covered 
with the most tempting viands, and surrounded 
with every comfort and luxury which affluence 
could provide, he was so overpowered with the 
remembrance of his former misery and degradation 
that he rose from the table, feeling that he could 
not partake of a single morsel of the sumptuous 
banquet. His generous host went after him, and 
asked whether he was taken unwell, or whether he 
would like some other kind of dishes. "Oh no," 
was the touching and pathetic response of this good 
old man, " I am well enough ; but, oh ! how could 
I sit down to such a luxurious feast as this when I 
think of my poor brother at this moment a wretched, 
miserable, outcast slave, with perhaps scarcely a 
crust of bread or a glass of water to appease the 
cravings of nature ? " — Rev. John Lobb. 

125. AFFLICTION sanctified. Dr. Simpson, 
who first discovered the use of chloroform in 1862, 
lost a dearly beloved son. The faith and patience 
of the dying boy made a deep impression on the 
father's heart. He felt deeply that true joy and 
lasting peace could only be found in Christ ; while 
the joys of this world were fleeting and uncertain, 
it3 pleasures, as he expressed it in his poem, but 
"gilded sadness." The peace which Jesus has pur- 
chased by His blood, that is eternal and everlast- 
ing as His throne. As the boy was dying he said, 
"How precious it i3 to speak for Jesus!" The 
father, mother, and remaining children knelt around 
the deathbed, and Dr. Simpson prayed that this 
affliction might be the means of leading all closer to 
Christ ; and then in humble thanksgiving he con- 
tinued, "Yes, dear Jesus, Jamie's God shall be 
our God, and we will speak for Thee as our dear 
child has said." 

126. AFFLICTION, Uses of. While I was in 
health I had not the least thought of writing books 



or of serving God in any more public way than 
preaching ; but when I was weakened with great 
bleeding, and left solitary in my chamber at Sir 
John Cook's, in Derbyshire, without any acquaint- 
ance but my servant about me, and was sentenced 
to death by the physicians, I began to contemplate 
most seriously on the everlasting rest which I ap- 
prehended myself to be just on the borders of. 
That my thoughts might not too much scatter in 
my meditation I began to write something on that 
subject, intending but the quantity of a sermon or 
two ; but, being continued long in weakness when 
I had no books and no better employment, I fol- 
lowed it on till it enlarged to the bulk in which it 
is published. — Baxter. 

V 127. AFFLICTION, Uses of. There is a moun- 
tain in Scotland called Cairngorm — literally, "the 
blue mountain " — and on it are found valuable rock- 
crystals. The way in which the Highlanders gather 
the stones called Cairngorms is this : when there is 
^ a sun-burst after a violent shower, they go and look 
along the whole brow of the mountain for certain 
sparkling spots ; the shower has washed away the 
loose earth, the sunbeams light upon and are re- 
flected from the stones, and thus they are detected. 
It is just God's way of bringing forth His own — 
His "jewels." Affliction lays them bare. — Dr. 
Gumming. 

128. AFFLICTION, Uses of. St. Paul was con- 
strained to bear on his body the sting or thorn of 
the flesh, to preserve him from haughtiness. And if 
Philip Melancthon were not now and then plagued 
in such sort as he is he would have strange con- 
ceits. — Luther. 

129. AFFLICTIONS, Benefit of. A minister was 
recovering from a dangerous illness, when one of 
his friends addressed him thus : " Sir, though God 
seems to be bringing you up from the gates of 
death, yet it will be a long time before you will 
sufficiently retrieve your strength and regain vigour 
enough of mind to preach as usual." The good man 
answered, " You are mistaken, my friend ; for this 
six weeks' illness has taught me more divinity than 
all my past studies and all my ten years' ministry 
put together." 

130. AFFLICTIONS, Benefit of. We are told 
of a merchant who lost his all in a storm, and then 
went to Athens to study philosophy. He soon dis- 
covered that it was better to be wise than to be 
wealthy, and said, "I should have lost all unless 
T had lost much." — Christian Age. 

* 131. AFFLICTIONS, Comfort in. A friend of 

mine, says a recent writer, told me of a visit he had 
paid to a poor woman overwhelmed with trouble in 
her little room ; but she always seemed cheerful. 
She knew the Rock. "Why," said she, "Mary, 
you must have very dark days ; they must overcome 
you with clouds sometimes." "Yes," she said; 
"but then I often find there's comfort in a cloud." 
"Comfort in a cloud, Mary?" "Yes," she said ; 
" when I am very low and dark I go to the window, 
and if I see a heavy cloud I think of those precious 
words, ' A cloud received Him out of their sight,' 
and I look up and see the cloud sure enough, and 
then I think — well, that may be the cloud that 
hides Him ; and so you see there is comfort in a 
cloud." 



AFFLICTIONS 



( 



AFFLICTIONS 



132. AFFLICTIONS, Comfort in. A great 
sufferer one day said to me, " I have lately been 
much struck, under my pain, with the language of 
Peter when he says, 1 Let them that suffer according 
to the will of God commit the keeping of their souls 
to Him in well- doing, as unto a faithful Creator.' 
Now why," said he, "am I comanded to commit 
myself, while suffering, into the hands of the Crea- 
tor ? Why, because He who made this machine 
lenows it; He Jcnoivs my frame, and remembers that 
I am but dust." — Rev. W. Jay. 

133. AFFLICTIONS disguised blessings. A 

young man who had long been confined with a 
diseased limb, and was near dissolution, said to a 
friend, " What a precious treasure this affliction 
has been to me ! It saved me from the folly and 
vanity of youth ; it made me cleave to God as my 
only portion, and to eternal glory as my only hope ; 
and I think it has now brought me very near my 
Father's house. " 

134. AFFLICTIONS, Example amid. When 
Napoleon led his suffering army across the desert 
from Alexandria to Cairo he toiled along on foot at 
the head of the column, sharing the fatigue of the 
most humble soldiers. Like them, he threw him- 
self upon the sands for a pillow, and, secreting no 
luxuries for himself, he ate the coarse bread which 
constituted their only food. It was this which in- 
spired their fainting courage, and helped to sustain 
them amid their trials. Their leader was as one of 
themselves. — B. 

135. AFFLICTIONS, Light. Sir Francis Drake, 
being in a dangerous storm in the Thames, was 
heard to say, " Must I, who have escaped the rage 
of the ocean, be drowned in a ditch ? " Will you, 
experienced saints, who have passed through a 
world of tribulation, lie down and die of despair, or 
give up your profession, because you are at the pre- 
sent moment passing through some light affliction ? 
— Sturgeon. 

136. AFFLICTIONS making ns long for heaven. 

We had traversed the great Aletsch Glacier, and 
were very hungry when we reached the mountain 
tarn half-way between the Bel Alp and the hotel 
at the foot of the iEggischorn ; there a peasant un- 
dertook to descend the mountain and bring us bread 
and milk. It was a very Marah to us when he 
brought us back milk too sour for lis to drink, and 
bread black as a coal, too hard to bite, and sour as 
the curds. What then ? Why, we longed the more 
eagerly to reach the hotel towards which we were 
travelling. Thus our disappointments on the road 
to heaven whet our appetites for the better country, 
and quicken the pace of our pilgrimage to the celestial 
city. — Spu rgeon. 

137. AFFLICTIONS outnumbered by our bless- 
ings. There is a story of an American scholar of 
high character and strong mind who finally became 
eminent, that in early life he went with his bride to 
a remote and unattractive part of the country to 
enter on his profession, both of them leaving behind 
great social advantages, a brilliant group of friends, 
charming homes, beautiful scenery, and fine libraries. 
Both of them were home-sick. One calamity after an- 
other fell upon them— ill-health, loss of eyesight, the 
death of a child, poverty. Some months of discourage- 
ment and depression had passed, and the courage, 
patience, and cheerfulness of the delicately bred and 



desolate young mother were nearly gone. One even- 
ing, after a peculiarly hard day, the husband called 
his wife into his darkened room, where he was lying 
with his eyes bandaged, and said to her, as she sat 
down by him dejected and complaining, " My dear, 
suppose we try together to make out a complete list 
of our mercies." They went about it ; it lengthened 
a good deal beyond their expectations, and the 
result was what everybody sees it must have been. 
In that family, and in a somewhat wider circle, it 
has become a maxim repeated in trying times, 
" Let's count our blessings." 

138. AFFLICTIONS, Preparatory nature of. 

On coming home in the afternoon Dr. Macleod 
came to see me. We talked of dear Albert's ill- 
ness, his readiness to go hence at all times, with 
which Dr. Macleod was much struck, and said what 
a beautiful state of mind he must always have been 
in. He spoke of the blessing of living on with those 
who had gone before. An old woman, he said, 
whom he knew had lost her husband and several of 
her children, and had had many sorrows, and he 
asked her how she had been able to bear them, and 
she answered, " Ah ! when he went awa' it made a 
great hole, and all the others went through it." I 
since hear this poor woman was not personally known 
to Dr. Macleod, but her remark was related to him 
by Dr. Black. Her words were — "When he was 
ta'en, it made sic a hole in my heart that a' other 
sorrows gang lichtly through." — Her Majesty the 
Queen. 

139. AFFLICTIONS, Refined by. On the morn- 
ing of May 28, 1816, when I was in my sixth year, 
my eldest sister (Janet) and I were sleeping in the 
kitchen bed with Tibbie Meek, our only servant. 
We were all three awakened by a cry of pain — ■ 
sharp, insufferable, as of one stung. Years after 
we two confided to each other, sitting by the barn- 
side, that we thought that great cry which arose at 
midnight in Egypt must have been like it. We all 
knew whose voice it was, and in our night-clothes 
we ran into the passage and into the little parlour 
to the left hand, in which was a closet bed. We 
found my father standing before us erect, his hands 
clenched in his black hair, his eyes full of misery 
and amazement, his face white as that of the dead. 
Taking his hands from his head, he said slowly and 
gently, "Let us give thanks," and turned to a little 
sofa in the room. There lay our mother — dead. 
She had long been ailing. . . . Father's love for my 
mother had been tender, constant, and intense ; 
and when the blow fell the wheels of life in him 
were for a moment stopped, and then reversed in 
action. It is wonderful the change it made. He 
went from the burial and preached subsequently 
her funeral sermon ; every one in the church in 
tears, himself outwardly unmoved. But from that 
time dated an entire, though always deepening, 
alteration in his manner of preaching, because an 
entire change in his way of dealing with God's 
Word ; not that his abiding religious views and 
convictions were then originated, or even altered — 
he not only from a child knew the Holy Scriptures, 
but was wise unto salvation — but it strengthened 
and clarified, quickened, and gave permanent direc- 
tion to his sense of God as revealed in His Word. 
. . . This incident is related of his altered matter 
and manner of preaching. He had been preaching 
when very young at a place called Galashiels, and 
one woman said to her neighbour, "What do you 



AFFLICTIONS 



AGE 



think of the young man's talk? " "Oh," was the 
reply, "it's pretty much — all pretty flowers — no 
more," neither relishing nor appreciating his fine 
sentiments and figures. After his wife's death Mr. 
Brown preached in the same place, and the same 
woman, running to her friend, said, " It's a? gowd " 
(all gold), " a gowd noio f " — Dr. John Brown. 

140. AFFLICTIONS, Resignation in. I have 
read of a lady who, having lost her husband, com- 
forted herself with the reflection that she had two 
lovely boys left to cheer her. By a severe accident 
one of thenTwas soon taken from her. This was 
a heavy trial, but she still found comfort in her 
remaining boy, and fixed her affections upon this 
her only son. Shortly after intelligence was brought 
that her child was drowned, when she calmly said, 
" I see God is determined to have all my heart, and 
so He shall." — Rev. C. Field. 

141. AFFLICTIONS, Sharing. When Marshal 
Bazaine was sentenced to banishment to one of the 
forts of France, his youthful and attractive wife 
determined to go with him. Her friends attempted 
to dissuade her from going, but she replied, " When 
my husband was in honour I shared it with him, 
and shall I not also share his banishment ? " 

142. AFFLICTIONS tokens of Divine regard. 

Lawns which we would keep in the best condition 
are very frequently mown ; the grass has scarcely 
any respite from the scythe. Out in the meadows 
there is no such repeated cutting ; they are mown 
but once or twice in the year. Even thus the 
nearer we are to God, and the more regard He has 
for us, the more frequent will be our adversities. 
To be very dear to God involves no small degree of 
chastisement. — Spurgeon. 

143. AFFLICTIONS, Universality of. "I will 
restore thy daughter again to life," said an Eastern 
sage to a prince who grieved immoderately for the 
loss of a beloved child, "provided thou art. able to 
engrave on her tomb the names of three persons 
w'ho have never mourned." 

144. AFFLICTIONS, Use of. I remember, some 
years ago, when I was at Shields, I went into a 
glass-house ; and, standing very attentive, I saw 
several masses of burning glass of various forms. 
The workman took a piece of glass and put it into 
one furnace, then he put it into a second, and then 
into a third. I said to him, " Why do you put it 
through so many fires?" He answered, "Oh, sir, 
the first was not hot enough, nor the second ; there- 
fore we put it into a third, and that will make it 
transparent." — Wliitcficld. 

145. AFFLICTIONS, Use of. Ignatius, when he 
went out to be destroyed by the lions, said, " I am 
the wheat, and the teeth of the wild beasts must 
first grind me before I can become pure bread for 

* Jesus Christ." 

146. AGE and its rewards. When John Kemble 
wrote to his youngest brother Charles in reference 
to the death of their father, and expressed his wishes 
as to "protecting his remains by a simple stone," he 
at the same time earnestly enjoined that the old 
man's advanced age should be mentioned in the in- 
scription ; for "long life implies virtuous habits, 
and they are real honours." 

Macaulay tells us of Marshal Schomberg, who 



at fourscore " retained a strong relish for innocent 
pleasures," that in youth his habits had been tem- 
perate, " and his temperance had its proper reward 
— a singularly green and vigorous old age." 

Wilhelm von Humboldt, bordering on the close of 
his sixth decade, professes in one of his letters to 
have always looked forward to old age with peculiar 
delight, and now that he is approaching it he finds 
his expectations surpassed. Telling his tale of 
years, he adds, "And having been subject to but 
very few bodily afflictions — having led a very regu- 
lar life, and indulged in no excitements which 
injure health — I have not many infirmities." — 
Francis Jacox. 

147. AGE a revealer. Did you ever observe 
how remarkably old age brings out family like- 
nesses, which, having been kept, as it were, in 
abeyance, while the passions and business of the 
world engrossed the parties, comes forth again in 
age (as in infancy), the features settling into their 
primary character before dissolution ? I have seen 
some affecting instances of this ; a brother and 
sister, than whom no two persons in middle life 
could have been more unlike in countenance or in 
character, becoming like as twins at last. I now 
see my father's lineaments in the looking-glass, 
where they never used to appear. — Southey. 

148. AGE, Coming on of. It is said of athletes, 
boxers, and wrestlers, that they have a second breath. 
After they have gone through what may be said to 
be their first strength there is a rallying of the 
system, and then they are said to have come to 
their second breath. When they are on their second 
breath they hold out a great while. So it is with 
our thoughts in respect to growing old. We have 
a sad feeling to get over which arises from the con- 
sciousness that we are becoming aged ; but after 
men have got over that feeling they never feel old, 
though they are eighty years of age. — Beecher. 

149. AGE, how to be judged. "I heard of a 
very old man like myself," said Rowland Hill, 
" who was asked what age he was. He answered, 
'The right side of eighty.' 'I thought you were 
more than eighty,' said the inquirer.' 'Yes, I am. 
beyond it,' he replied ; ' and that is the right side, 
for I am nearer to my eternal rest.' " 

150. AGE no cure for sin. According to iEsop, 
an old woman found an empty jar which had lately 
been full of prime old wine, and which still retained 
the fragrant smell of its former contents. She 
greedily placed it several times to her nose, and 
drawing it backwards and forwards said, "Oh, 
most delicious ! How nice must th i wine itself 
have been when it leaves behind, in che very vessel 
which contained it, so sweet a perfume ! " 

Men often hug their vices when their power to 
enjoy them is gone. — Spurgeon. 

151. AGE, Signs of. We are as immortal as the 
angels until our work is done, and, that finished, the 
best thing that can happen to us is to be called 
home to rest at once rather than to be here, 
weak and worthless, in our tents waiting on the 
plains of Moab. When Dr. Rees preached last in 
North Wales a friend said to him — one of those 
who are always reminding people that they are 
getting old — " You are whitening fast, Dr. Rees." 
The old gentleman did not say anything then ; but 

j when he got to the pulpit he referred to it, and 



AGE ( i 

said, " There is a wee white flower that comes up 
through the earth at this season of the year — some- 
times it comes up through the snow and frost ; but 
we are all glad to see the snowdrop, because it pro- 
claims that the winter is over and that the summer 
is at hand. A friend reminded me last night that 
I was whitening fast. But heed not that, brother ; 
it is to me a proof that my winter will soon be over, 
that I shall have done presently with the cold east 
winds and the frosts of earth, and that my summer 
— my eternal summer — is at hand." — Heber Evans. 

152. AGE, what it is coming to. I was dining 
yesterday evening at one of the Boulevard restau- 
rants, and had arrived at the cheese stage of my 
repast. A delightful piece of Roquefort was set 
before me, ripe, vivacious, self-mobilising. There 
is nothing I like better than a lively cheese, and I 
had just transferred a spoonful of the delicacy in 
question to my plate, when my neighbour at .table 
sprang to his feet with a cry of horror, clutched my 
wrist with an iron grasp, and exclaimed, "Hold, 
monster ! Never shall you swallow a mouthful of 
that cheese in my presence ! " "And pray why 
not?" I inquired in angry amazement. "Because, 
cruel man, I am a member of the Central Society for 
the Protection of Animals ! " — Daily Telegraph. 

153. AGE, what men reap in. A young man 
came to a man of ninety years of age and said to 
him, " How have you made out to live so long and 
be so well ? " The old man took the youngster to 
an orchard, and, pointing to some large trees full of 
apples, said, " I planted these trees when I was a 
boy, and do you wonder that now I am permitted 
to gather the fruit of them ? " We gather in old 
age what we plant in our youth. Sow to the wind 
and we reap the whirlwind. Plant in early life the 
right kind of a Christian character, and you will 
eat luscious fruit in old age, and gather these har- 
vest apples in eternity. — Talmage. 

154. AGED and Christ. A distinguished Oneida 
chief, named Skenandon, having yielded to the in- 
structions of the Rev. Mr. Kirkland, and lived a 
reformed man for fifty years, said just before he 
died, in his hundred and twentieth year, "I am an 
aged hemlock ; the winds of one hundred years 
have whistled through my branches ; I am dead at 
the top " (he was blind) ; " why I yet live the great 
good Spirit only knows. Pray to my Jesus that I 
may wait with patience my appointed time to die ; 
and when I die, lay me by the side of my minister 
and father, that I may go up with him at the great 
resurrection." 

155. AGED and death. A lady of ninety said 
one day to Fontenelle, who was then eighty-five 
himself, "Death appears to have forgotten us." 
"Hush!" whispered the witty old man hastily, 
putting his finger on his lips. — Henry S. Leigh. 

156. AGED, Conversion of. In a sermon to 
young men, delivered at the request of the Phila- 
delphia Institute, Dr. Bedell said, "I have now 
been nearly twenty years in the ministry of the 
Gospel, and I here publicly state to you, that I do 
not believe I could enumerate three persons over 
fifty years of age whom I have ever heard ask 
the solemn and eternally momentous question, 

What shall I do to be saved A rvine 

157. AGED desire death sometimes. Dr. 

Dwight's mother lived to be more than a hundred 



7 ) AIM 

years of age. When she was a hundred and two 
some people visited her on a certain day, and while 
they were with her the bell was heard toll for a 
funeral. The old lady burst into tears, and said, 
" When will the bell toll for me ? It seems that the 
bell will never toll for me. I am afraid that I 
shall never die." 

158. AGED, Weakness of. To an acquaintance 
who inquired about his welfare, he gave this account : 
" I am but weak ; but it is delightful to find one's 
self weak in everlasting arms : oh, how much do I 
owe my Lord ! What a mercy, that once within 
the covenant, there is no getting out of it again : 
now I find my faculties much impaired." His rela- 
tions answering, that it was only his memory which 
seemed to be affected with his disease : — "Well," 
said he, " Oh, how marvellous that God hath con- 
tinued my judgment, considering how much I have 
abused it ; and continued my hope of eternal life, 
though I have misimproved it ! " . . . Speaking on 
the same topic afterwards he said very beautifully, 
" Were I once in heaven, a look of Christ would 
cure my failing memory, and all my other weak- 
nesses. There I shall not need wine nor spirits to 
recruit me ; no, nor shall I think of them, but as 
Christ was through them kind to me." — Life of the 
Rev. John Brown of Haddington. 

159. AGENCIES, Evangelising. The notorious 
Canongate is perhaps the raggedest street in Great 
Britain. In this desert Miss Guthrie had her 
"Children's Church," herself the pastor of it, with 
heart as eloquent as that of her father, if her lips 
were not. " We employ three great evangelising 
agencies," said one of the workers there — "soap, 
water, and catechism." 

160. AGITATION, Uses of. Dr. Ritchie used 
to say in the early days of the Voluntary contro- 
versy, when he was accused of being an agitator, 
"Agitation, agitation, you cannot make butter 
without agitation." — Dr. Macfadyen. 

161. AGNOSTICISM and faith. Whatever men 
may scientifically agree to believe in, there is in men 
of noble nature something which science can neither 
illumine nor darken. When Tyndall was walking 
among the clouds during a sunset upon the Alps 
his companion said to him, " Can you behold such a 
sublime scene as this and not feel that there is 
a God 1 " " Oh," said he, " I feel it. I feel it as 
much as any man can feel it ; and I rejoice in it, if 
you do not tell me I can prove it." The moment 
you undertake to bring the evidence with which he 
dealt with matter to the ineffable and the hereafter, 
then, he says, " I am agnostic. I don't know. It 
isn't true ; " but the moment you leave the mind 
under the gracious influence of such a scene it 
rises above the sphere of doubt or proof, and he 
says, " I accept it." — Beecher. 

162. AIM, Accuracy in. The accuracy of modern 
navigation is truly miraculous. The late Captain 
Basil Hall once sailed from San Bias, on the Mexican 
coast, round Cape Horn to Rio Janeiro. He was at 
sea three months, during which he saw neither land 
nor sail, yet he struck the harbour's mouth so 
exactly that he scarcely required to alter his course 
by a single point in order to enter it. — G. Chaplin 
Child, M.D. 

163. AIM in preaching. A minister once had 
the celebrated Andrew Fuller as a hearer. After 



AIM 



( 18 ) 



ALMSGIVING 



service both were invited to a neighbouring house 
for refreshment. The preacher, who evidently 
thought he had made no failure, was desirous to 
ascertain Mr. Fuller's opinion of his effort. The 
veteran divine seemed unwilling to be drawn out 
upon that subject, and for some time took no notice 
of his younger brother's allusions and hints. At 
length a remark was made of so inviting a character 
as that Mr. Fuller could not well avoid making 
some reply. He said, "I gave close attention to 
your sermon, and tried to ascertain at what you 
were aiming it ; what was your object ? " Several 
years afterwards that preacher referred to Mr. 
Fuller's inquiry as a cutting reproof which he deeply 
felt, and which had the effect of changing essentially 
the character of both his motives and his labours. 
— Clerical Library. 

164. AIM, Singleness in. "Mr. A often 

laughs at me," said Professor Henry once in Prince- 
ton College Laboratory — "often laughs at me be- 
cause I have but one idea. He talks about every- 
thing, aims to excel in many things, but I have 
learned that if I ever make a breach, I must play 
my guns continually upon one point." 

165. AIM, Singleness of. Confucius was once 
addressed by his own son as follows : — " I apply 
myself with diligence to every kind of study, and 
neglect nothing that could render me clever and 
ingenious; but still I do not advance." "Omit 
some of your pursuits," replied Confucius, "and you 
will get on better. Among those who travel con- 
stantly on foot, have you ever observed any that 
run ? It is essential to do everything in order, and 
only grasp that which is within the reach of your 
arm ; for otherwise you give yourself useless trouble. 
Those who, like yourself, desire to do everything in 
one day do nothing to the end of their lives, while 
others who steadily adhere to one pursuit find they 
have accomplished their purpose." 

166. AIM, Want of. It has been estimated that 
at the bloody battle of Pittsburg Landing, Tennes- 
see, 6000 shots were fired for every man that was 
killed. — The Preacher's Lantern. 

167. ALARM, Duty to. Many years ago the 
Baschirs revolted. Near Krasno-TJffimske, in the 
government of Perm, they had cut in pieces some 
companies of dragoons, and devised to take the 
fortress of Atschitskaja by stratagem. They dressed 
themselves in the uniforms of the dragoons, mounted 
their horses, and marched towards the fortress. To 
keep up the deception of being really Russians they 
had spared a drummer, whom they ordered to play 
the Russian dragoon march. On approaching the 
fortress the gates were thrown open, when the 
drummer, instead of the march, beat the alarm. The 
garrison then perceived the treacherous artifice, 
closed the gates, and prepared for resistance. As 
the Baschirs could not make a regular attack, they 
were obliged to retreat, when they cut the poor 
drummer to pieces. His fate he had foreseen, and 
therefore his voluntary sacrifice was the more strik- 
ing and praiseworthy. — Arvine. 

168. ALARM, False. When the Spanish Ar- 
mada was hovering on the English coast a company 
of strolling players were performing a piece called 
" Sampson " in a booth at Penryn. The enemy, hav- 
ing silently landed a body of men, were making their 
way to surprise the town, when fortunately at that 



instant the players let " Sampson " loose on the Philis- 
itnes. The sound of drums, trumpets, shouts, and 
firing of ordnance created such a tremendous hubbub 
that the Spaniards fancied the whole town were pour- 
ing down upon them, and immediately turning tail, 
scampered off to their ships. — Theatrical Anecdotes. 

169. ALLY, God our. The English Ambassador 
to the Court of Prussia sat at a table of Frederick 
the Great, then meditating a war whose sinews 
were to be mainly formed of English subsidies. 
Round the table sat French wits of the infidel sort, 
and they and the King made merry over decadent 
superstitions— the follies of the ancient faith. Sud- 
denly the talk changed to war. Said the Ambassa- 
dor, " England would, by the help of God, stand by 
Prussia." "Ah," said the infidel Frederick, "I did 
not know you had an ally of that name ; " and the 
infidel wits smirked applause. "So please your 
Majesty," was the swift retort, " He is the only ally 
to whom we do not send subsidies." 

170. ALMIGHTY, Defying. It was near the 
close of one of those storms that deposit a great 
volume of snow upon the earth that a middle- 
aged man, in one of the southern counties of Ver- 
mont, seated himself at a large fire in a log-house. 
He was crossing the Green Mountains from the 
western to the eastern side ; he had stopped at the 
only dwelling [of man in a distance of more than 
twenty miles, being the width of the parallel ranges 
of gloomy mountains ; he was determined to reach 
his dwelling on the eastern side that day. In reply 
to a kind invitation to tarry in the house and not 
dare the horrors of the increasing storm, he declared 
that he would go, and that the Almighty was not 
able to prevent him. His words were heard above 
the howling of the tempest. He travelled from 
the mountain valley where he had rested over one 
ridge, and one more intervened between him and 
his family. The labour of walking in that deep 
snow must have been great, as its depth became 
near the stature of a man ; yet he kept on, and 
arrived within a few yards of the last summit, from 
whence he could have looked down upon his dwell- 
ing. He was near a large tree, partly supported 
by its trunk ; his body bent forward, and his ghastly 
intent features told the stubbornness of his purpose 
to overpass that little eminence. But the Almighty 
had prevented him ; the currents of his blood were 
frozen. For more than thirty years that tree stood by 
the solitary road, scarred to the branches with names, 
letters, and hieroglyphics of death, to warn the tra- 
veller that he trod over a spot of fearful interest. 

171. ALMS are not to be denied to the needy. 

During King Alfred's retreat at Athelney, in Somer- 
setshire, after his defeat by the Danes, a beggar 
came to his little castle and requested alms. His 
Queen informed Alfred that they had but one small 
loaf remaining, which was insufficient for themselves 
and their friends, who were gone in search of food 
though with little hope of success. The King re- 
plied, " Give the poor Christian one half of the loaf. 
He that could feed five thousand men with five 
loaves and two fishes can certainly make the half-loaf 
suffice for more than our necessity." The poor man 
was accordingly relieved, and Alfred's people shortly 
after returned with a store of fresh provisions. 

172. ALMSGIVING, The true. S. Carlo Borromeo, 
the great patron of idle almsgiving, came hither 



ALPHABET 



( I 



AMBITION 



[the palace and church buildings of Caprarolo] to 
see it when it was completed, and complained that 
so much money had not been given to the poor 
instead. "I have let them have it all little by 
little," said Alessandro Farnese, " but I have made 
them earn it by the sweat of their brows." — Augustus 
J. C. Hare. 

173. ALPHABET a -wonderful invention. The 

Semites are unquestionably a great race, for among 
the few things in this world which appear to be 
certain, nothing is more sure than that they in- 
vented the alphabet. — Lord Beaconsfield. 

174. AMBASSADOR, Duty of. When the Rev. 
Thomas Scott was speaking to Mr. Newton on a 
change of situation with regard to interest, Mr. 
Newton told him the story of a nobleman who was 
selected as Ambassador by his King, but excused 
himself on the grounds of his family and urgent 
concerns at home ; but was answered, " You must 
go ; only do you mind my concerns heartily, and I 
will take care of yours." " Thus," says Mr. Newton, 
" God, as it were, says to you." — Whitecross. 

175. AMBITION, A Christian's. " What would 
you advise me to aim at ? " asked a young man of a 
Christian friend. "At riches and honours," replied 
his friend, " if you mean to be satisfied with earth ; 
but at Christian graces if you have any desire ever 
to enter heaven." — George Mogridge. 

176. AMBITION, A check to. A man may read 
a sermon the best and most passionate that ever 
man preached if he but enter into the sepulchre of 
kings. In the same Escurial where the Spanish 
princes live in greatness and power, and decree war 
cr peace, they have wisely placed a cemetery, where 
their ashes and their glory shall sleep till time shall 
be no more ; and where our kings have been crowned 
their ancestors lie interred, and they must walk over 
their grandsire's head to take his crown. — Jeremy 
Taylor. 

177. AMBITION a curse. General Fraser, one 
of Burgoyne's major-generals, fell at the battle of 
Saratoga. He questioned the surgeon eagerly as to 
his wound ; and when he found that he must go 
from wife and children, that fame and promotion 
and life were gliding from before his eyes, he cried 
out in his agony, " Damned ambition ! " — Historical 
Lights {Little). 

178. AMBITION, A laudable. It is remembered 
as one of the liberal axioms of George III. that 
if no British subject is by necessity excluded from 
the peerage." Consistently with this sentiment, he 
once checked a man of high rank who lamented 
that a very good speaker in the Court of Aldermen 
was of a mean trade by saying, " What signifies a 
man's trade? A man of any honest trade may 
make himself respectable if he will." — Arvine. 

179. AMBITION, A noble. I admire what was 
said by Rev. Dr. Guthrie, the great Scottish preacher. 
A few years before his death he stood in a public 
meeting and declared — "When T came to Edin- 
burgh the people sometimes laughed at my blue 
stockings and at my cotton umbrella, and they said 
I looked like a common ploughman, and they derided 
me because I lived in a house for which I paid thirty- 
five pounds rent a year, and oftentimes I walked 
when I would have been very glad to have a cab ; 
but, gentlemen, I did all that because I wanted to 



pay the premium on a life insurance that would 
keep my family comfortable if I should die."— 
Talmage. 

180. AMBITION a source of dispute. Haxley 
came to Baltimore to attend a general conference 
in 1820. A discussion arose on a question of order, 
whether presiding elders should be elected by 
preachers or not, and the dispute had waxed warm, 
not to say hot. Brother Haxley had said not a 
word through it all, but at the close of the session 
the Bishop called upon him to make the concluding 
prayer. He knelt and said, " Now, Lord, Thou 
knowest what a time we've had here discussing and 
arguing about this elder question, and Thou knowest 
what our feelings are. We do not care what be- 
comes of the ark ; it's only who drives the oxen." — 
Christian Age. 

181. AMBITION a source of sorrow. On the 

accession of Claudius, Agrippina was restored to 
her rank and fortune, and once more undertook 
the management of her child [Nero]. His beauty 
made him an object of special pride to his mother. 
From this time forward it seems to have been her 
one desire to elevate the boy to the rank of Emperor. 
In vain did the astrologers warn her that his eleva- 
tion involved her murder. To such dark hints of 
the future she had but one reply — " Occidat dum 
imperet I " " Let him slay me so he do but reign. " 
[He put her to death afterwards]. — Farrar. 

182. AMBITION, An unhappy. The historian of 
Timour [the Tartar] may remark that after devot- 
ing fifty years to the attainment of empire, the only 
happy period of his life were the two months in 
which he ceased to exercise his power. — Gibbon. 

183. AMBITION and emulation. Themistocles, 
when a very young man, was observed, soon after 
the famous battle of Marathon, in which Miltiades 
obtained so much glory, to be often alone, very 
pensive, unwilling to attend the usual entertain- 
ments, and even to watch whole nights. Being 
asked by one of his friends what was the cause of 
all this, he answered, " The trophies of Miltiades 
will not suffer me to sleep." Thus fired with a 
love of glory, he became one of the most illustrious 
characters in Greece. — Bruce. 

184. AMBITION and God. Timour the Tartar 
desired universal dominion, saying the earth was too 
small for more than one master. " It is too small 
to satisfy the ambition of a great soul." "The 
ambition of a great soul, : ' t said the Sheik of Samar- 
cand to him one day, " is not to be satisfied by the 
possession of a morsel of earth added to another, 
but by the possession of God alone sufficiently great 
to fill up an infinite thought." — Lamartine {con- 
densed). 

185. AMBITION and self-indulgence. An infidel 
writer of the last century observed that the main 
hope of a destruction of Christianity throughout 
Europe lay in the prevalence of two vices among 
the Christian clergy— ambition and self-indulgence. 
Oh most salutary and precious warning ! "— Canon 
Liddon. 

186. AMBITION and war. Ambition, interest, 
the desire of making people talk about me carried 
the day, and I decided for war [the Seven Yeara' 
War]. — Frederick the, Great. 



AMBITION 



( 20 ) 



AMIABLENESS 



187. AMBITION, Attainment of. When Richilda, 
the widow of Albert, Earl of Ebersberg, had feasted 
the Emperor Henry III., and petitioned in behalf 
of her nephew, Whelpho, for some lands formerly 
possessed by the Earl, her husband, just as the 
Emperor held out his hand to signify his consent 
the chamber floor suddenly fell under them, and 
Richilda, falling upon the edge of a bathing- vessel, 
was bruised to death, and stayed not to see her 
nephew sleep in those lands which the Emperor 
was reaching forth to her, and placed at the door of 
restitution.— Jeremy Taylor. 

188. AMBITION, Danger of. I remember hear- 
ing of a man's dream in which he imagined that 
when he died he was taken by the angels to a 
beautiful temple. After admiring it for a time he 
discovered that one stone was missing. All finished 
but just one little stone ; that was left out. He 
said to the angel, " What is this stone left out for 1 " 
The angel replied, " That was left out for you ; 
but you wanted to do great things, and so there 
was no room left for you." He was startled and 
awoke, and resolved that he would become a worker 
for God, and that man always worked faithfully 
after that. — Moody. 

189. AMBITION destroys the finer feelings of 
men. The love of power and supremacy absorbed, 
consumed him [Napoleon]. Before this duty hon- 
our, love, humanity, fell prostrate. Josephine, we 
are told, was dear to him ; but the devoted wife, 
who had stood firm and faithful in the day of his 
doubtful fortunes, was cast off in his prosperity to 
make room for a stranger, who might be more 
subservient to his power. He was affectionate, we 
are told, to his brothers and mother ; but his 
brothers, the moment they ceased to be his tools, 
were disgraced ; and his mother, it is said, was not 
allowed to sit in the presence of her imperial son. 
He sometimes softened, we are told, by the sight of 
the field of battle strewn w T ith the wounded and 
dead. But if the Moloch of his ambition claimed 
new heaps cf slain to-morrow it was never denied. 
With all his sensibility he gave millions to the 
sword with as little compunction as he would have 
brushed away so many insects which had infested 
his march. — Charming. 

190. AMBITION, End of. When the Emperor 
Sevems was dying he made some reflections on the 
vanity of human ambition, and on the unsatisfac-^ 
tory nature of all earthly greatness. " I have been 
everything !" he exclaimed; " but what avails it 
now?" Ordering his golden urn, in which his 
ashes were to be enclosed, to be brought to him, 
he took it in his hands, and inspecting it narrowly, 
addressed it in these words, expressive at once of 
triumph and disappointment, " Thou shalt soon be 
the habitation of a man whose ashes the whole world 
•was too narrow to confine." — Benton. 

191. AMBITION, End of. Gustavus Adolphus, 
shot through the back, sinking from his horse in the 
battle storm, died uttering these words, "Brother, 
I have got enough ; save thyself." — Carlyle. 

192. AMBITION, Folly of. I heard of one— I do 
not know whether it is true — who had the chance 
of going to heaven without dying, but when the 
chariot of fire came he would not go, because he 
could not go on the box. I think it is a Romish 
legend. At the same time I have known people of 



exactly that kind. Unless they can be top-sawyers 
they will not touch a saw. — Spurgeon. 

193. AMBITION, Reward of. When the Ro- 
mans voted a statue to a pro- Consul they placed it 
among the statues of the gods in the festival called 
Lectisternium. On that day the gods were invited 
to a repast, which was, however, spread in various 
quarters of the city, to satiate mouths more mortal. 
The gods were taken down from their pedestals, 
laid on beds ornamented in their temples ; pillows 
were placed under their marble heads ; and while 
they reposed in this easy posture they were served 
with a magnificent repast. When Caesar had con- 
quered Rome the servile senate put him to dine 
with the gods ! Fatigued by and ashamed of these 
honours, he desired the senate to erase from his 
statue in the capitol the title they had given him of a 
demigod I — /. D 'Israeli. 

194. AMBITION still unsatisfied. Caligula, 
with the world at his feet, was mad with a longing 
for the moon, and could he have gained it the 
imperial lunatic would have coveted the sun. — 
Sjourgeon. 

195. AMBITION, True. " If you were an am- 
bitious man," said a person one day to a minister of 
talent and education who was settled in a retired 
and obscure parish, " you would not stay in such a 
place as this." " How do you know that I am not 
an ambitious man ? " said the pastor. u You do 
not act like one." "I have my plans as well as 
others — the results may not appear as soon, per- 
haps." " Are you engaged in some great work ? " 
" I am ; but the work does not relate to literature or 
science. I am not ambitious, perhaps, in the ordi- 
nary sense of the term. I do not desire to occupy 
the high places of the earth, but I do desire to get 
near my Master's throne in glory. I care but little 
for popular applause, but I desire to secure the 
approbation of God. The salvation of souls is the 
work He is most interested in, and to the successful 
prosecution of which He has promised the largest 
rewards." — H. L. Hastings. 

196. AMENDMENT, A practical. The moral of 
the Eastern tale of Nourjahad is practical and per- 
tinent. He delivers himself up to luxury and riot. 
He forgets that there are wants and distresses 
among his fellow-creatures. He lives only for him- 
self, and his heart becomes as hard as the coffers 
which hold his misapplied treasures. But before 
it is too late he is awakened to remorse, and looks 
back with shame and horror on his past life. What 
shall he do to expiate his offences ? One thing at 
least is within his power, and that will he do at 
once — expend his riches in the relief of want, nor 
rest until he has found out every family in Ormuz 
whom calamity has overtaken, that he may restore 
them to prosperity. Henceforth he spends his days 
in the closet laying plans for the benefit of his 
fellow-creatures. — Francis Jacox. 

197. AMIABLENESS, A hero's. There is a plea- 
sant little anecdote about the hero of the Boyne 
— the hard, stern warrior, with his eagle eye and 
nose — that belongs to Kensington Palace, which 
we relate in Leigh Hunt's words. "A tap was 
heard one day at his closet door while his secre- 
tary was in attendance. " Who is there ? " said 
the King. " Lord Buck," answered the little voice 
of a child of four years of age. It was Lord Buck- 



AMUSEMENTS 



ANECDOTES 



hurst, the son of His Majesty's Lord High Cham- 
berlain, the Earl of Dorset. "And what does Lord 
Buck want ? " returned William, opening the door. 
"You to be a horse to my coach," rejoined the 
little magnate; "I've wanted you a long time." 
William smiled upon his little friend with an 
amiableness which the secretary had never before 
thought his countenance capable of expressing, and, 
taking the string of the toy in his hand, dragged it 
up and down the long gallery till his playfellow 
was satisfied. — Leisure Hour. 

198. AMUSEMENTS and duty. I thought it 
base to be travelling for amusement abroad while 
my fellow citizens were fighting for liberty at home. 
— Milton (returning from Italy). 

199. AMUSEMENTS, Dull. "Is not Geneva 
dull ? " asked a friend of Talleyrand. " Especially 
when they amuse themselves," was the reply. 

200. AMUSEMENTS, Foolish. Petrarch reports 
of him [Dante] that, being at Can della Scala's 
court, and blamed one day for his gloom and 
taciturnity, he answered in no courtier-like way. 
Della Scala stood among his courtiers, with mimes 
and buffoons {nebulones ac histriones) making him 
heartily merry, when, turning to Dante, he said, 
" Is it not strange, now, that this poor fool should 
make himself so entertaining, while you, a wise 
man, sit there day after day and have nothing to 
amuse us with at all ? " Dante answered bitterly, 
" No, not strange ; your Highness is to recollect the 
proverb, ' Like to like.'" — Carlyle. 

201. AMUSEMENTS, Money-getting. I was 

travelling in a railway carriage with a most precise- 
looking, formal person, the Arch-Quaker, if there 
be such a person. His countenance was very noble, 
or had been so, before it was frozen up. He said 
nothing. I felt a great respect for him. At last 
his mouth opened. I listened with attention. I 
had hitherto lived with foolish, gad-about, dinner- 
eating, dancing people ; now I was going to hear 
the words of retired wisdom, when he thus addressed 
his young daughter sitting opposite, "Hast thee 
heard how Southamptons went lately?" (in those 
days South- Western Railway shares were called 
Southamptons) ; and she replied with like gravity, 
giving him some information she had picked up 
about Southamptons yesterday evening. I leant 
back rather sickened as I thought what was prob- 
ably the daily talk and the daily thoughts in that 
family, from which I conjectured all amusement 
was banished save that connected with intense 
money-getting. — Sir Arthur Helps. 

202. ANATOMY, Lessons from. Galen, the cele- 
brated physician of Rome, when studying anatomy, 

■ was so struck with the perfection and exquisite 
mechanism of the human hand and arm that he 
composed a hymn to the Deity, expressing his ad- 
miration 'of so excellent a work, and his adoration 
of the God who made it. — Charnock. 

203. ANCESTORS, Habits of. Evelyn, dining 
with the Swedish Ambassador, was obliged to steal 
away at an early period of the evening lest he should 
be forced into involuntary drunkenness. No one 
seems to have thought it an unbecoming thing that 
a strange preacher, even a bishop, should be wel- 
comed with a gift of sack or brandy, apparently for 
purposes of conviviality, in the vestry, or that a new 



clergyman should initiate his ministry by an official 
carouse with the parishioners. — Guardian. 

204. ANCESTORS, Pride in. An aristocrat 
whose family had rather run down, boasting to a 
prosperous tradesman of his ancestors, the latter 
said, " You are proud of your descent. I am on 
the opposite tack, and feel proud of my ascent."' — 
Christian Age. 

205. ANCESTORS, Respect for. Confucius, the 
celebrated Chinese philosopher, among his other good 
qualities, was early distinguished for the honour he 
paid to his relations. One day, while he was a 
child, he heard his grandfather fetch a deep sigh ; 
and going up to him with much reverence, "May I 
presume," said he, "without losing the respect I 
owe you, to inquire into the occasion of your grief ? 
Perhaps you fear that your posterity will degenerate 
from your virtue and dishonour you by their vices." 
"What put this thought into your head," said the 
old man to him, " and where have you learned to 
speak after this manner?" "From yourself," re- 
plied Confucius. " I attend diligently to you every 
time you speak, and I have often heard vou say 
that a son who does not by his virtues support the 
glory of his ancestors does not deserve to bear their 
name."-/ok Bruce. 

206. ANCESTORS, what men owe to them. 

Cicero was one day sneered at by one of his oppo- 
nents, a mean man of noble lineage, on account of 
his low parentage. " You are the first of your line," 
said the railer. "And you," rejoined Cicero, "are 
the last of yours." 

207. ANCHOR, The test of. When I was on 
shipboard and a storm was driving us on the rocks, 
the captain cried, " Let go the anchor ! " But the 
mate shouted back, " There is a broken link in the 
cable ! " Did the captain say when he heard that, 
" No matter ; it's only a link. The rest of the chain 
is good. Ninety-nine of a hundred links are strong. 
Its average is high. It only lacks one per cent, of 
being perfect. Surely the anchor ought to respect 
so excellent a chain, and not break away from it " ? 
No, indeed ! No, indeed ! He shouted, " Get 
another chain ! " He knew that a chain with one 
broken link was no chain at all — that he might as 
well throw the anchor overboard without any cable 
as with a defective one. So with the anchor of 
souls. If there is the least flaw in the cable, it is 
not safe to trust it ; we had better throw it away, 
and try to get a new one that we know is perfect. — 
Moody. 

208. ANECDOTES in the pulpit. It is related 
that among those who came to hear Whitefield was 
an old dissenting minister of the name of Cole, who 
had been for many years minister of one of the 
chapels in the city. This Mr. Cole, Whitefield, 
when a boy, had been taught to ridicule ; and one 
day, when some one asked him what business he 
would be of, Whitefield replied, " I will be a minis- 
ter ; but I will take care never to tell stories (or 
anecdotes) in the pulpit, like old Cole." This say- 
ing was told to Mr. Cole, who remembered it ; and 
on one of these occasions when Whitefield, whose 
addresses were interspersed with frequent anecdotal 
illustrations, happened to tell some "story," Cole 
said to him after the sermon was over, " I find that 
young Whitefield can now tell stories as well as 
old Cole." He was much affected by Whitefield's 



ANGELS 



( 22 ) 



ANSWER 



preaching, and invariably made it a point to be 
present whenever the opportunity occurred, and 
was so humble that, said Whitefield, " he used to 
subscribe himself my curate, and went about preach- 
ing after me in the country from place to place ; 
but one evening, whilst preaching, he was struck 
with death, and then asked for a chair to lean on 
till he concluded his sermon, when he was carried 
upstairs and died. O Blessed God ! if it be Thy 
holy will, may my exit be like his."—/. R Andrews. 

209. ANGELS ministering spirits. I went once 
to see a dying girl whom the world had roughly 
treated. She never had a father, she never knew 
her mother. Her home had been the poorhouse, 
her couch a hospital - cot, and yet, as she had 
staggered in her weakness there, she had picked up 
a little of the alphabet, enough to spell out the New 
Testament, and she had touched the hem of the 
Master's garment, and had learned the new song. 
And I never trembled in the presence of such 
majesty as I did in the majesty of her presence, as 
she came near the crossing. " Oh, sir ! " she said, 
" God sends His angels. I have read in His Word, 
'Are they not ministering spLits, sent forth to 
minister to them who shall be heirs of salvation?' 
And when I am leaning in my cot they stand 
about me on this floor ; and when the heavy dark- 
ness comes, and this poor side aches so severely, He 
comes, for He says, 'Lo, I am with you,' and He 
slips His soft hand under my aching side, and I 
sleep, I rest."— Dr. Fowler. 

210. ANGELS, Ministry of. The only child of 
a poor woman one day fell into the fire by accident, 
and was so bady burned that he died after a few 
hours' suffering. The clergyman, as soon as he 
knew, went to see the mother, who was known to 
be dotingly fond of the child. To his great sur- 
prise, he found her calm, patient, and resigned. 
After a little conversation she told him how she 
had been weeping bitterly as she knelt beside her 
child's cot, when suddenly he exclaimed, " Mother, 
don't you see the beautiful man who is standing 
there and waiting for me?" Again and again the 
child persisted in saying that "the beautiful man" 
was waiting for him, and seemed ready, and even 
anxious, to go to him. And, as a natural conse- 
quence, the mother's heart was strangely cheered. $ 

211. ANGER and forgiveness. The Caliph 
Hassan, son of Hali, being at table, a slave acci- 
dentally dropped a dish of meat, which, being very 
hot, severely burned him. The slave, affrighted, 
instantly fell on his knees before his lord and re- 
peated these words of the Alcoran, " Paradise is for 

^ those who restrain their anger." " / am not angry 
with thee," replied the Caliph. "And for those who 
forgive offences," continued the slave. " I forgive 
thee," added the Caliph. "But above all for those 
who return good for evil," said the slave. " I set 
thee at liberty," rejoined the Caliph, "and give thee 
ten dinaras." — From the Persian. 

212. ANGER a sign of being in the wrong. A 

cobbler at Leyden, who used to attend the public 
disputations held at the Academy, was once asked 
if he understood Latin. "No," replied the me- 
chanic, "but I know who is wrong in the argu- 
ment." " How ? " replied his friend. " Why, by 
seeing who is angry first." 

213. ANGER, Compensation for. It is told by 
Prior, in a panegyric on the Duke of Dorset, that 



his servants used to put themselves in his way when 
he was angry, because he was sure to recompense 
them for any indignities which he made them 
suffer. — Dr. Johnson. 

214. ANNOYANCES, How to deal with. Dr. 

Push used to say, in his valedictory address to the 
students of the medical college, " Young gentlemen, 
have two pockets — a small pocket and a big pocket ; 
a small pocket in which to put your fees, a large 
pocket in which to put your annoyances." — Talmage. 

215. ANNOYANCES, Record of. A friend of 
mine explained to me his cure of speculating in 
stocks. It will not hurt some of you to hear the 
story. He felt perfectly certain of making money, 
but he was held back by the influence of a dear 
friend — though rather impatiently. Having pro- 
mised that he would not engage in speculation in 
stocks at all (that being out of his regular business), 
he thought he would do the next best thing — take 
a little book and see how it would come out. So 
every day when stocks were in the market he would 
watch his chances, and now and then he would say 
to himself, " There is something to be made in that, 
sure ; and if I could I would buy a hundred 
shares," and he would put down a hundred shares, 
with the price ; and when he had a chance to sell a 
certain number of shares to a good advantage he 
would put them down ; and so he went on, charg- 
ing and crediting himself according as he would 
have dealt if he had been allowed to, and at the 
end of four months he summed the whole up and 
struck a balance, and found that he would have been 
bankrupt four times over if he had done what he 
wanted to do ! His dry brokerage, his book broker- 
age, satisfied him, and he attended to his own 
business with more content afterwards. Now, if 
you kept a little book I think it would do you good. 
If you would keep a book, and every day put down 
the things that pester you, and see what becomes 
of them, it would be a benefit to you. — Beecher. 

216. ANSWER, A humble. How a soft answer 
can turn away wrath, as well as dissatisfaction, is 
illustrated in the following anecdote of the late 
President Wayland. Deacon Moses Pond went to 
Dr. Wayland once with the complaint that the 
preaching did not edify him. "I'm sorry," said 
the pastor ; " I know that they are poor sermons. 
I wish I could make them better. Come, let us 
pray that I may be able to do so." The deacon, 
telling the story, used to say, " Dr. Wayland prayed 
and I prayed ; he cried and I cried. But I have 
thought a hundred times that it was strange that 
he did not turn me out of the house. I tell you 
there never was a better man nor a greater preacher 
than Dr. Wayland. " 

217. ANSWER, A soft. The horse of a pious 
man living in Massachusetts, North America, hap- 
pening to stray into the road, a neighbour of the 
man who owned the horse put him into the pound. 
Meeting the owner soon after, he told him what he 
had done ; " And if I catch him in the road again," 
said he, "I'll do it again." "Neighbour," replied 
the other, " not long since I looked out of my window 
in the night and saw your cattle in my meadow, and 
I drove them out and shut them in your yard ; and 
I'll do it again." Struck with the reply, the man 
liberated the horse from the pound, and paid the 
charges himself. "A soft answer turneth away 
wrath." 



ANSWER 



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APOSTASY 



218. ANSWER, A soft. The" historian of the 
conquest of Peru tells us how Gasca was assailed 
by reproaches and invectives, which, however, had 
no power to disturb his equanimity ; he patiently 
listened, and replied to all in the mild tone of ex- 
postulation best calculated to turn away wrath. 
" By this victory over himself," says Garcilasso, " he 
acquired more real glory than by all his victories 
over his foes." — Francis Jacox. 

219. ANTICHRIST, Picture of. In the frescoes 
of Signorelli we have "The Teaching of Antichrist " 
— no repulsive figure, but a grand personage in flow- 
ing robes, and with a noble countenance, which at 
a distance might easily be taken for the Saviour. 
To him the crowd are eagerly gathering and listen- 
ing, and it is only when you draw close that you 
can discover in his harder and cynical expression, 
and from the evil spirit whispering in his ear, that 
it is not Christ. — Augustus J. C. Hare. 

220. ANTINOMIANISM, Folly of. One of those 
commonly called Antinomians one day called on 
Rowland Hill to call him to account for his too 
severe and legal gospel. "Do you, sir," asked 
Rowland, "hold the Ten Commandments to be a 
rule of life to Christians?" "Certainly not," re- 
plied the visitor. The minister rang the bell, and 
on the servant making his appearance he quietly 
said, "John, show that man to the door, and keep 
your eye on him until he is beyond the reach of 
every article of wearing apparel or other property 
in the hall ! " — Clerical Anecdotes. 

221. ANXIETY and sympathy. One of Kant's 
biographers dilates upon what he considers a singu- 
lar feature in the Konigsberg philosopher's way of 
expressing his sympathy with his friends in sick- 
ness. So long as the danger was imminent he is 
said to have testified a restless anxiety, making 
perpetual inquiries, waiting with impatience for 
the crisis, and sometimes unable to pursue his 
customary labours from agitation of mind. " But 
no sooner was the patient's death announced than 
he recovered his composure and assumed an air of 
stern tranquillity, almost of indifference." — Francis 
Jacox. 

222. ANXIETY, Consuming nature of. I have 
for these last ten days [after his great victories of 
1704] been so troubled by the many disappoint- 
ments I have had, that I think if it were possible 
to vex me so for a fortnight longer it would make 
an end of me. In short, I am weary of my life. — 
Marlborough. 

223. ANXIETY on account of sin. One day, 
when at table in the refectory, the young monk 
[Luther], dejected and silent, scarcely touched his 
food. Staupitz, who looked earnestly at him, said 
at last, "Why are you so sad, brother Martin ? " 
" Ah," replied he with a deep sigh, " I do not know 
what will become of me!" "These temptations," 
resumed Staupitz, " are more necessary to you than 
eating and drinking." ... " It is in vain," said 
Luther despondingly to Staupitz, " that I make 
promises to God ; sin is ever the strongest." — 
DAubigne. 

224. ANXIETY, Parental. Early in 1784, when 
his last hour drew on, the father said that there 
was one of his children of whose future he could 
not think without fear. Robert, who was in the 



room, came up to his bedside and asked, " father, 
is it me you mean ? " The old man said it was. 
He had early perceived the genius of his son, and 
had said to his wife, " Whoever lives to see it, some- 
thing extraordinary will come from that boy." But 
he had also noticed the strong passions, with the 
weak will, which might drive him on the shoals of 
life." — Life of Burns. 

225. ANXIETY, Uses of. When Melancthon 
was entreated by his friends to lay aside the natural 
anxiety and timidity of his temper, he replied, " If 
I had no anxieties I should lose a powerful incen- 
tive to prayer ; but when the cares of life impel to 
devotion, the best mean of consolation, a religious 
mind cannot do without them. Thus trouble com- 
pels me to prayer, and prayer drives away trouble." 

226. APATHY removed at last. In one of the 

villages of the Cameroons a missionary every morn- 
ing went from house to house of the natives, trying 
by prayer and conversation to reveal the Saviour to 
their darkened minds. One poor woman, stolid and 
apathetic, lived alone in a miserable hut. Her ears 
seemed deaf, her soul dead to the Gospel message ; 
no look of intelligence brightened her face ; and at 
length, wearied out, the missionary one morning 
passed her door to labour among those who ap- 
parently cared to hear. That evening the woman 
of whom he had despaired came weeping to his 
house, asking, " Why did you pass me by ? Have 
you been deceiving me ? Is it not true that He 
loves me?" 

227. APOLOGY, Effects of. One evening a 
young lady abruptly turned the corner and ran 
against a boy who was small and ragged and 
freckled. Stopping as soon as she could, she turned 
to him and said, " I beg your pardon ; indeed, I 
am very sorry." The small ragged and freckled 
boy looked up in blank amazement for an instant ; 
then, taking off about three-fourths of a cap, he 
bowed very low, smiled until his face became lost 
in the smile, and answered, " You can hev my par- 
ding, and welcome, Miss ; and yer may run agin 
me and knock me clean down, an' I won't say a 
word." After the young lady passed on he turned 
to a comrade and said, half apologetically, " I never 
had any one ask my parding, and it kind o' took 
me off my feet." 

228. APOLOGY not needed. George III., when 
an " Apology for the Bible " was presented to him, 
exclaimed, "Apology for the Bible, sir! apology 
for the Bible ! The Bible, sir, needs no apology." — 
Rev. J. T. Briscoe. 

229. APOSTASY a moral death. When one 
forsook the school of Pythagoras the philosopher, 
he placed a coffin in his place, as one morally dead. 
— Van Dor en. 

230. APOSTASY, how avoided. "I well re- 
member, says an eminent minister in North Wales, 
"that when the Spirit of God first convinced me of 
my sin, guilt, and danger, and of the many difficul- 
ties and enemies I must encounter if ever I intended 
setting out for heaven, I was often to the last de- 
gree frightened ; the prospect of those many strong 
temptations and vain allurements to which my 
youthful years would unavoidably expose me greatly 
discouraged me. And I often used to tell an aged 
soldier of Christ — the first and only Christian friend 



APOSTASY 



( 24 ) 



APOSTLES 



I had any acquaintance with for several years — 
that I wished / had borne the burden and heat of 
the day like him. His usual reply was, that so 
long as I feared and was humbly dependent upon 
God I should never fall, but certainly prevail. I 
have found it so. Oh ! blessed be the Lord that I 
can now raise up my Ebenezer and say, " Hitherto 
hath the Lord upheld me." — Cyclopaedia of Religious 
Anecdote. 

231. APOSTASY, how it begins. In the Life of 
Philip Henry it is said, "He and his wife constantly 
prayed together, morning and evening." He made 
conscience of closet worship, and abounded in it. 
It' was the caution and advice which he frequently 
gave to his children and friends, " Be sure you look 
to your secret duty ; keep that up, whatever you 
do ; the soul cannot prosper in the neglect of it. 
Apostasy generally begins at the closet door." Be- 
sides these, he was uniform, steady, and constant in 
family worship from the time he was first called to 
the charge of a family to his dying day. He would 
say, " If the worship of God be not in the house, 
write, ' Lord, have mercy on us,' on the door ; for 
there is a plague, a curse in it." 

232. APOSTASY, to whom impossible. Anne 
Askew, when asked to avoid the flames, answered, 
" I came not here to deny my Lord and Master." 

233. APOSTATE, After-life of. After poor 
Sabat, an Arabian, who had professed faith in 
Christ by means of the labours of the Rev. Henry 
Martyn, had apostatised from Christianity, and 
written a book in favour of Mohammedanism, he 
was met at Malacca by the late Rev. Dr. Milne, 
who proposed to him some very pointed questions, 
in reply to which he said, "lam unhappy ! I have 
a mountain of burning sand on my head ! When 
I go about I know not what I am doing." It is 
indeed "an evil thing and bitter to forsake the 
Lord our God." 

334. APOSTATE, End of. A smith in King 
Edward the Sixth's time, called Richard Denon, 
was a zealous professor of religion, and by his 
Christian instructions the happy instrument of con- 
verting a young man to the faith. Afterwards, in 
the reign of Queen Mary, this young man was cast 
into prison for his religion, who, remembering his 
old friend the smith, to whom he always carried a 
reverent respect for the good that he had received 
by him, sent to know whether he was not im- 
prisoned also ; and finding that he was not, desired 
to speak with him ; and when he came, asked his 
advice whether he thought it comfortable for him 
to remain in prison, and whether he would en- 
courage him to burn at a stake for his religion. 
To whom the smith answered that his cause was 
good, and he might with comfort suffer for it ; " But, 
for my part," said he, " I cannot burn." But he 
that could not burn for his religion, by God's just 
judgment, was burned for his apostasy ; for shortly 
after, his shop and house being set on fire, whilst he 
over-earnestly endeavoured to save his goods, him- 
self was burned. — Burton. 

235. APOSTATE, Fate of. Albert, Bishop of 
Mayence, had a physician attached to his person, 
who, being a Protestant, did not enjoy the prelate's 
favour. The man, seeing this, and being an avari- 
cious, ambitious, world-seeker, denied his God, and 
turned back to Popery, saying to his associates, 



" I'll put J esus Christ by for a while till I've made 
my fortune, and then bring Him out again." This 
horrible blasphemy met with its just reward ; for 
next day the miserable hypocrite was found dead 
in his bed, his tongue hanging from his mouth, his 
face as black as a coal, and his neck twisted half 
round. I was myself an ocular witness of this 
merited chastisement of impiety. — Luther. 

236. APOSTATE reclaimed by a look. TJrtha- 
zanes, a Persian courtier, who had apostatised from 
the Christian faith, saw Simeon, a holy bishop, led 
past him to martyrdom, and saluted him as he 
passed, but the bishop frowned upon him. Urtha- 
zanes' heart was broken, and he cried, " Ah 1 how 
shall I appear before the great God of heaven, whom 
I have denied, when Simeon, but a man, will not 
endure to look upon me? If he frown, how will 
God behold me when I come before His tribunal ? " 
This led to his reclamation, and he afterwards died 
a martyr. 

237. APOSTATES, Scandal from. In the long 
line of portraits of the Doges, in the palace at 
Venice, one space is empty, and the semblance of 
a black curtain remains as a melancholy record of 
glory forfeited. Found guilty of treason against 
the state, Marino Falieri was beheaded, and his 
image, as far as possible, blotted from remem- 
brance. 

Every one's eye rests longer upon the one dark 
vacancy than upon any one of the fine portraits of 
the merchant monarchs ; and so the apostates of the 
Church are far more frequently the theme of the 
world's talk than the thousands of good men and 
true who adorn the doctrine of God our Saviour in 
all things. — Spurgeon. 

238. APOSTLES, Imitation of. We are to 

imitate the apostles ; but the imitation is to be, 
not in doing what they did, but in doing, like them, 
that which is fit in every case. 

A doctor is called to prescribe for a fever, and he 
gives a cooling draught. His young Esculapius, 
coming after him, is called to prescribe for con- 
gestive chills. He says, " My teacher gave a cool- 
ing draught, and I will give a cooling draught." 
He imitates his preacher exactly, like a fool. And 
there is no greater fool than a man who imitates 
just what the apostles did, instead of imitating the 
principle on which they did it. It is the inside 
that is to be followed, and not the outside. 
I One of my boys comes in crying, and says, 
" Father, I ran against a lamp-post and bruised 
my face." I say, "My son, do not run against 
lamp-posts." The next day he comes in again 
with another bruise on his face, and says, "I did 
not run against a lamp-post ; I ran against a tree." 
" Well," I say, " do not run against lamp-posts nor 
trees." The next day he comes in, having had 
another whack, and says, "I did not run against 
a lamp-post nor a tree ; I ran against an iron 
railing." He had obeyed me, and yet he was hurt. 
But the spirit of my order was that he should 
not run against anything that would hurt him. — 
Beecher. 

239. APOSTLES, Successors of. It was a witty 
answer of a certain painter who, when he was asked 
by a Cardinal why he coloured the visages of Peter 
and Paul so red, tartly replied, " I paint them so as 

I blushing at the lives of their successors." — Trapp. 



APPARATUS 



( 25 ) 



APPEARANCES 



240. APPARATUS in the Church. Six years 
ago I went to the Adirondack^ with a hunting 
and fishing apparatus loaned me by a friend. The 
apparatus was worth about £100. If the trout and 
the deer of Saranac Lake and John Brown's Tract 
could have understood my baggage, they would 
have been very apprehensive. Such reels ! Such 
bait - boxes ! Such cartridges ! Such Bradford 
flies ! Such pocket -flasks for soda water and lemon- 
ade ! Suffice it to say, I did not interfere with 
the happiness of the piscatory or zoological world. 
While I was laboriously getting ready, a moun- 
taineer with an old blunderbuss shot three deer. 
I found that splendid apparatus did not imply great 
execution. What is true in the woods is true in 
the Church. All our elaborate and costly theolo- 
gical apparatus is a failure if we cannot catch 
souls. — Talmage. 

241. APPEAL, Effects of a personal. On once 
dining at a friend's house in the country I met a 
gentleman and his wife who came to join us. Be- 
fore dinner I was requested by the lady to accom- 
pany her to a little distance. I was conducted to a 
mound near the front of the house, out of which 
rose a large tree with seats around its trunk. She 
pointed to one which she wished me to occupy for a 
few moments with herself. I complied, wondering 
what might be her intention. She then informed 
me that, several years before, on that very seat, I 
had discoursed to her, when the inmate of a boarding- 
school which I had visited, on the love of Christ, 
and His being willing to save all who yielded 
themselves to Him. This casual conversation led 
her to surrender to that Saviour whose disciple 
she became. She had not felt emboldened to 
make this known to me in any formal way, but 
could not resist the desire to do so on the very 
spot which had become endeared to her, and was 
to me ever afterwards an object of interest. — Leif- 
child (abridged). 

242. APPEARANCES, Care for. The great 
Samuel Clarke was fond of robust exercise ; and 
this profound logician has been found leaping over 
tables and chairs. Once perceiving a pedantic fel- 
low, he said, "Now we must desist, for a fool is 
coming in." — /. D' Israeli. 

243. APPEARANCES, Deceptive. I have heard 
of one who felt convinced that there must be some- 
thing in the Roman Catholic religion, from the ex- 
tremely starved and pinched appearance of a certain 
ecclesiastic. "Look," said he, "how the man is 
worn to a skeleton by his daily fastings and nightly 
vigils ! How he must mortify his flesh ! " Now, 
the probabilities are that the emaciated priest was 
labouring under some internal disease, which he 
would have been heartily glad to be rid of, and it 
was not conquest of appetite, but failure in digestion, 
which had so reduced him ; or possibly a troubled 
conscience, which made him fret himself down to 
the light weights. Certainly I have never met 
with a text which mentions prominence of bone as 
an evidence of grace. If so, "the Living Skele- 
ton" should have been exhibited, not merely as a 
natural curiosity, but as the standard of virtue. 
Some of the biggest rogues in the world have been 
as mortified in appearance as if they had lived on 
locusts and wild honey. It is a very vulgar error 
to suppose that a melancholy countenance is the 
index of a gracious heart. — Sjourgeon. 



244. APPEARANCES, Deceptive. I stood a little 
while ago in a cheesemonger's shop, and being in a 
fidgety humour, and having a stick in my hand, I 
did what most Englishmen are sure to do — I was 
not content with seeing, but must needs touch as 
well. My stick came gently upon a fine cheese in 
the window, and to my surprise a most metallic 
sound emanated from it. The sound was rather 
hollow, or one might have surmised that all the 
taste-holes had been filled up with sovereigns, and 
thus the cheese had been greatly enriched and the 
merchant had been his own banker. There was, how- 
ever, a sort of crockery jingle in the sound, like the 
ring of a huge bread or milk pan, such as our country 
friends use so abundantly, and I came to the very 
correct conclusion that I had found a very well-got- 
up hypocrite in the shop window. Mark, from this 
time, when I pass by, I mentally whisper, "Pottery ;" 
and the shams may even be exchanged for realities, 
but I shall be long in believing it. — Spurgeon. 

245. APPEARANCES, Deceptive. Rabbi Joshua, 
the son of Chananiah, was a very learned and very 
wise man, but he was ugly. His complexion was 
so dark that he was nicknamed " The Blacksmith, " 
and little children ran away from him. Yet his 
wisdom and learning caused him to be esteemed by 
every one, and even the Emperor Trajan treated 
him with much consideration. One day, when the 
Rabbi went to court, the Emperor's daughter laughed 
at his ugliness, and said with a smile, " Rabbi, I won- 
der how it is that such great wisdom as yours should 
be contained in such an ugly head." Rabbi Joshua 
kept his temper, and, instead of replying, asked, 
" Princess, in what vessels does your august father 
keep his wine ? " " In earthen jars, to be sure," re- 
plied she. " Indeed ! " exclaimed the Rabbi, feign- 
ing surprise. " Why, all the common people keep 
their wine in earthen jars ; the Emperor's wine 
should be kept in handsome vessels." The Princess 
thought that Rabbi Joshua, who always said such 
clever things, was really in earnest ; so off she went 
to the chief butler, and ordered him to pour all the 
Emperor's wine out of the earthen jars into gold 
and silver vessels, earthen jars being unworthy of 
such precious drink. The butler followed these 
orders ; but when the wine came to the royal table 
it had turned sour, and tasted quite flat. The next 
time the Princess met the Rabbi Joshua she ex- 
pressed her astonishment at his having given her 
such a strange piece of advice, and said, "Do yoa 
know, Rabbi, that all that fine wine that I poured 
into the gold and silver vessels turned sour ? " 
" Then you have learned a simple lesson, Princess," 
was the Rabbi's reply ; " wine is best kept in com- 
mon vessels : so is wisdom." The next time the 
Princess met the clever Rabbi she did not laugh at 
his ugly face. 

246. APPEARANCES, Deceptive. The second 
man to whom I gave a copy of the Testament was 
a Brahmin and a family priest. The first thing I 
heard about him afterwards was from the teacher 
who saw him standing in front of the village idoL 
At such a sight his heart sank within him. Here 
is the man who reads the Testament worshipping 
that stone, he thought. He hesitated whether he 
should wait to speak to him or not. He did wait ; 
and what was his joy when the man returned from 
the idol to find that he had been there to read his 
Testament undisturbed, and that there it was con- 

! cealed under his arm ! — Rev. J. Stone. 



APPEARANCES 



( 26 ) 



APPETITE 



247. APPEARANCES, Deceptive. It is written 
in one of the Eastern legends that somewhere in 
the deserts of Arabia there stood a mass of jagged 
rock, the surface of which was seamed and scarred 
by the elements ; but whenever any one came to 
the rock in the right way he saw a door shape itself 
in the sides of the barren stone, through which he 
could enter in and find a store of rich and precious 
treasures which he could carry away with him. 
There are some things in God's universe that seem 
as barren and unattractive as bare and fissured 
rocks, but which contain an inwardness of warmth 
and sweetness inconceivable. The inner holies of 
God are fast concealed from those who will not 
come aright, with a heart of love and trust, but 
open to all who are willing to see and to hear. — 
Christian Age. 

248. APPEARANCES, Judge not by. At one 

of the annual Waterloo banquets the Duke of Wel- 
lington after dinner handed round for inspection 
a very valuable presentation snuff-box set with 
diamonds. After a time it disappeared, and could 
nowhere be found. The Duke was much annoyed. 
The guests (there being no servants in the room at 
the time) were more so, and they all agreed to turn 
out their pockets. To this one old officer most 
vehemently objected, and on their pressing the point 
left the room, notwithstanding that the Duke begged 
that nothing more might be said about the matter. 
Of course suspicion fell on the old officer ; nobody 
seemed to know much about him or where he lived. 
The next year the Duke at the annual banquet put 
his hand in the pocket of his coat, which he had 
not worn since the last dinner, and there was the 
missing snuff-box ! The Duke was dreadfully dis- 
tressed, found out the old officer, who was living in 
a wretched garret, and apologised. " But why," 
said His Grace, " did you not consent to what the 
other officers proposed, and thus have saved your- 
self from the terrible suspicion ? " " Because, sir, 
my pockets were full of broken meat, which I had 
contrived to put there to save my wife and family, 
who were at that time literally dying of starvation." 
The Duke, it is said, sobbed like a child ; and it 
need not be added that the old officer and his family 
suffered no more from want from that day. Ap- 
pearances are often deceptive. We don't know all. 
Therefore "Judge not, that ye be not judged." 

249. APPEARANCES, Judging by. A traveller 
showed Lavater two portraits — the one a highway- 
man who had been broken upon the wheel, the other 
was a portrait of Kant the philosopher. He was 
desired to distinguish between them. Lavater took 
■up the portrait of the highwayman, and, after atten- 
tively considering it for some time, " Here," said 
he, " we have the true philosopher. Here is pene- 
tration in the eye and reflection in the forehead ; 
here is cause, and there is effect ; here is combina- 
tion, there is distinction ; synthetic lips and ana- 
lytic nose ! " Then, turning to the portrait of the 
philosopher, he exclaimed, " The calm-thinking vil- 
lain is so well expressed and so strongly marked in 
this countenance that it needs no comment." This 
anecdote Kant used to tell with great glee. 

250. APPEARANCES, Meaning of. A preacher 

out West, Mr. H , was a good man, but very 

rough in hi3 ways, and very much given to chew- 
ing tobacco. One time he was riding on horseback 
through the country, when there came on a shower. 



Riding up to a cabin, he hastily hitched his horse 
and knocked at the door. A sharp-looking old lady 
answered the summons. The preacher asked for 
shelter. " I don't take in strangers ; I don't know 
you," replied the old lady suspiciously. " But you 
know what the Bible says," said the preacher. " ' Be 
not forgetful to entertain strangers, for thereby 
some have entertained angels unawares.' " " You 
needn't quote Bible," said the old lady quickly ; 
" no angel would come down from heaven with a 
quid of tobacco in his mouth as you have ! " The 
door was shut, and the preacher unhitched his 
horse and rode away in the rain. — Christian 
Register. 

251. APPEARANCES, Never be discouraged by. 

A minister in America was once called from home 
to officiate for a Sabbath in a cold and dreary 
church. When he entered it the wind howled and 
windows clattered. There was no stove ; a few 
persons in the church were beating their hands and 
feet to keep them from freezing. He asked him- 
self, " Can I preach? Of what use can it be? 
Can any of these few people sing the words if I 
read a hymn ? " He concluded to make a trial, 
and read, "Jesus, lover of my soul." "They com- 
menced," remarks he in narration, "and the sound 
of a single female voice has followed me with an 
indescribably pleasing sensation ever since, and prob- 
ably will while I live. The voice, intonation, articu- 
lation, and expression seemed to me perfect. I was 
warmed inside and out, and for the time was lost in 
rapture. I had heard of the individual and voice 
before ; but hearing it in this dreary situation 
made it doubly grateful. Never did I preach with 
more satisfaction to myself ; and from this inci- 
dent I learned two lessons — first, the importance 
of the voice and heart speaking together ; and 
second, never to be discouraged from unfavour- 
able appearances, but where duty calls go to work 
cheerfully without wavering." — Preacher's Lantern. 

252. APPETITE, Conflict with. A lawyer in 
Iowa said, " I have not tasted drink for five years ; 
but when I take up a newspaper and simply read 
that a man has drunk a glass of whisky, I want it. 
I have to lock the door, and for twenty-four hours 
with grinding teeth battle with the desire to get 
drink that has crept all over me in every nerve 
and fibre of my frame ; I shall have to fight that 
appetite as long as I live, and, by God's help, I 
mean to fight it through." — /. B. Gough. 

253. APPETITE for Divine things wanted. 

The Reverend Mr. Walker, of Muthil, was preach- 
ing in a neighbouring parish. Next day he was 
met by one of the resident landowners, who ex- 
plained to the reverend gentleman that he had not 
been hearing him on the Sabbath afternoon, as he 
felt he could not digest more than one sermon. " I 
rather think," said Mr. Walker, "the appetite is 
more at fault than the digestion." — Rev. C. Rogers, 
LL.D. 

254. APPETITE grows by eating. One day, 

when Jacques Amyot was soliciting a valuable 
abbey of Charles* IX., the King said to him, 
" What ! you said if you had a thousand crowns a 
year you should be satisfied — and I think you have 
as much, and more." "Ah, sire," replied Amyot, 
"a man's appetite grows by eating." — Christian 
Age. 



APPETITE 



( 27 ) 



APPRECIATION 



255. APPETITE, Master of. No man whose 
appetites are his masters can perform his duties 
with strictness and regularity. He that would be 
superior to external influences must first become 
superior to his own passions. When the Roman 
General, sitting at supper with a plate of turnips 
before him, was solicited by a large promise to 
betray his trust, he asked the messengers whether 
he that could sup on turnips was a man likely to 
sell his country. — Dr. Johnson. 

256. APPETITE, Perils of. Cato the Censor, re- 
buking the Romans for their luxury, said, " It is 
hard, fellow- citizens, to address the stomach, be- 
cause it has no ears." Pointing to a man who had 
squandered an estate near the sea, he pretended 
to admire him, saying, "What the sea could not 
swallow without great difficulty this man has gulped 
down with perfect ease." — Cyclopaedia of Biography. 

257. APPETITE, Ungovernable. William Col- 
lins, the painter, notes in his diary a certain dinner 
where he sat next to H , who took some highly- 
seasoned omelet. "I asked him how he could 
venture on such stuff ; he said he could not resist 
it, though he knew how he should suffer from it. 
He took a great deal of wine to overcome the 
effects of the omelet, and assured me he should be 
ill for four days after such a dinner, and that he 
always suffered in the same way. How absurd such 
weakness appears, and yet how common it is ! " — 
Francis Jacox. 

258. APPETITE, Unrestrained, cause of death. 

The lampreys that were one too many for Henry 
the king were one too many for Thrale the brewer. 
He begged some of an old friend, and the old friend 
complied, despite the frowns and negative signals 
of the ladies of the house, whom, following out of 
the room, the too compliant visitor thus made his 
apology to Mrs. Thrale — "I understand you, madam, 
but must disobey. A friend who has known me 
thirty-six years shall not ask a favour of me in his 
last stage of life and be refused." "What differ- 
ence can it make ? " Tears stood in his eyes and 
Mrs. Thrale's own — les larmes dans la voix — pre- 
vented all reply. What difference did it make? 
That day was Mr. Thrale's last. — Francis Jacox. 

259. APPLAUSE, Danger of. Mr. Hervey, being 
in company with a person who w r as paying him some 
compliments on account of his writings, replied, 
laying his hand to his heart, " Oh, sir, you would 
not strike the sparks of applause if you knew how 
much corrupt tinder I have within." 

260. APPLAUSE, Worth of. When Napoleon 
was returning from his successful wars in Austria 
and Italy, amid the huzzas of the people, Bour- 
rienne remarked to him that " it must be delightful 
to be greeted with such demonstrations of enthusi- 
astic admiration." " Bah ! " replied Napoleon, " this 
same unthinking crowd, under a slight change of 
circumstances, would follow me just as eagerly to 
the scaffold." 

261. APPLICATION, Fruits of. Cruden, the 
author of the " Concordance," received a liberal edu- 
cation, being destined for the ministry. In conse- 
quence of a calamity which overtook him when 
about the age of nineteen, he was never ordained, 
and throughout the whole of his after life he was 
subject to an intellectual infirmity and overclouding 



of the mind, which left him little respite. And yet 
what a legacy for the thoughtful students of God's 
Word he has left behind him ! How many hundreds 
of highly giftjd men who never knew what a day's 
illness or mental aberration was have gone without 
leaving the world under one tithe of the obligation 
it ought to feel to poor, much-afflicted CruJen. — B. 

262. APPLICATION in preaching, Objection to. 

A farmer went to hear John Wesley preach. The 
farmer was not a converted man ; he cared little 
about religion ; on the other hand, he was not what 
we call a bad man. His attention was soon excited 
and riveted. John said he should take up three 
topics of thought — he was speaking greatly about 
money. His first head was, " Get all you can." 
The farmer nudged a neighbour and said, "This is 
strange preaching. I never heard the like of this 
before. This is very good. Yon man has got 
things in him ; it is admirable preaching." John 
discoursed of "Industry," "Activity," "Living to 
purpose," and reached his second division, which 
was, " Save all you can." The farmer became more 
excited. "Was there ever anything like this?" 
he said. Wesley denounced thriftlessness and waste, 
and he satirised the wilful wickedness which lavishes 
in luxury ; and the farmer rubbed his hands, and 
he thought, "All this have I been from my youth 
up ; " and what with getting, and what with hoard- 
ing, it seemed to him that " salvation had come to 
his house." But Wesley advanced to his third head) 
which was, "Give all you can.'" "Ay dear, ay 
dear," said the farmer ; " he has gone and spoilt it 
all." There was now no further point of contact, 
no interest in the farmer's mind. — Preacher's 
Lantern. 

263. APPLICATION, Want of. An eminent 
Frenchman hit off in a single phrase the character- 
istic quality of the inhabitants of a particular dis- 
trict, in which a friend of his proposed to settle and 
buy land. " Beware," said he, " of making a pur- 
chase there ; I know the men of that department ; 
the pupils who come from it to our veterinary 
school at Paris do not strike hard upon the anvil ; 
they want energy, and you will not get a satisfactory 
return on any capital you may invest there." — 
Smiles. 

264. APPROPRIATENESS, Want of. A good 
story is told of a lady who, during the Crimean 
War, was distributing tracts to the occupants of a 
ward in a hospital, and was excessively shocked to 
hear one poor fellow laugh at her. She then stopped i*> 
to reprove the wretched patient. "Why, ma'am," 
said he, " you have given me a tract on the sin of 
dancing when I have got both my legs shot off." — 
Wit and Wisdom. 

265. APPRECIATION and happiness, A Chris- 
tian's. Robert Hall was gifted with an eloquence 
which has rarely been equalled, and endowed with 
a loftiness of intellect that enabled him to grapple 
with the mightiest themes ; but all through life 
he was a martyr to the most distressing physical 
anguish, so that he had scarcely a moment that was 
free from excruciating pain. Yet amid all this he 
contrived to put into his career some of the noblest 
work which his generation saw, and he had a quiet 
happiness and sometimes even a brimming humour 
that were quite remarkable. Returning in his later 
days from spending the evening with some friends, 



APPRECIATION 



APPROVAL 



his daughter said to him, "Father, you did not 
enjoy yourself much to-night, I fear." " Yes," was 
the reply, "I enjoy everything; I enjoy every- 
thing ; " and no man who knew Robert Hall could 
doubt that he spoke the truth. — Taylor. 

266. APPRECIATION, Law of. A few years 
ago a Chinese professor of music was in London, 
and after he had attentively listened to our very 
best concerts, and had heard the most delightful 
music in Europe, his frank opinion was thus ex- 
pressed — "Your music is carefully performed and 
with great execution, and it is interesting to hear ; 
but I fail altogether to find in it any rhythm, any 
theme, or thread of design, for it appears to be a 
mere jingle of sounds." As a complement of this, on 
our part, it may be remembered that the Japanese 
band which performed many times in London some 
years ago was found by most Englishmen to have 
justthesame "unmeaning language" for our Western 
ears. — Sunday Magazine. 

267. APPRECIATION, Spiritual, Want of. Jede- 
diah Buxton, the famous peasant, who could mul- 
tiply nine figures by nine in his head, was once 
taken to see Garrick act. When he went back to 
his own village he was asked what he thought of 
the great actor and his doings. " Oh ! " he said, 

% " he did not know ; he had only seen a little man 
strut about the stage and repeat 7956 words." Here 
was a want of the ability to appreciate what he 
saw, and the exercise of the reigning faculty to the 
exclusion of every other. Similarly our hearers, if 
destitute of the spiritual powers by which the Gospel 
is discerned, fix their thoughts on our words, tones, 
gestures, or countenance, and make remarks upon 
us which, from a spiritual point of view, are utterly 
absurd. How futile are our endeavours without 
the Holy Spirit ! — Spurgcon. 

268. APPRECIATION, Want of. A mathema- 
tician was taken by a musician to an extraordinary 
violin performance. The man of music was en- 
tranced, but when he turned to the mathematician 

$ and asked him whether the performance was not 
exquisite, the man of figures replied that it was 
indeed a wonderful performance ; the violinist had 
drawn his elbow up and down 2900 times ! — Dr. 
Green. 

269. APPRECIATION, Want of. When the 
Duke of Liancourt came to announce to Louis XVI. 
the fall of the Bastile, the King exclaimed, " This 
is a revolt !" " Sire," replied the Duke, "it is a 
Revolution." — Student's France. 

270. APPRECIATION, Want of. We may illus- 
trate the differing measures in which natural objects 
convey knowledge to men of differing mental and 
spiritual capacity by the story of our great English 
artist. He is said to have been engaged upon one 
of his immortal works, and a lady of rank looking 
on remarked, "But, Mr. Turner, I do not see in 
nature all that you describe there." " Ah, madam," 
answered the painter, " do you not wish you could ? " 
— Spurgeon. 

271. APPREHENSION, Morbid. That great 
though morbid man, John Foster, could not heartily 
enjoy the summer weather for thinking how every 
sunny day that shone upon him was a downward 
step towards the winter gloom — each indication 
that the season was advancing, though only to 



greater beauty, filling him with a sort of forecast 
regret. "I have seen a fearful sight to-day," he 
would say ; " I have seen a buttercup." And we 
know, of course, that in his case there was nothing 
like affectation ; it was only that, unhappily for 
himself, the bent of his mind was so onward looking 
that he saw only a premonition of December in the 
roses of June. — A. K. H. B. {condensed). 

272. APPROBATION a reward. In Herder'3 
recollections of his father, as related by his widow, 
it is said — "When he was satisfied with me his face 
grew bright, and he laid his hand softly on my 
head and called me Gottesfriede [God's peace; his 
name was Gottfried]. This was my greatest, sweetest 
reward." — Julius C. Bare. 

273. APPROPRIATENESS in Christian life. 

Peter de Dreux, cousin-german to the King of 
France and Bishop of Beauvais, being taken in 
arms by Richard I. of England, was imprisoned 
and fettered by him for personal injuries during 
his own captivity. Pope Celestine III. wrote to 
the King a gently remonstrating letter in favour of 
the prelate, which the King answered by sending 
the Bishop's helmet and armour to Rome, with this 
text, " Know now whether it be thy son's coat or 
no." This answer, so just and so appropriate, put 
a stop to the Pope's intercession, and he replied 
" that the coat the King had sent him did not be- 
long to a son of the Church, but of the camp ; and 
the prisoner, therefore, was at Richard's mercy." — 
Clerical Anecdotes. 

274. APPROPRIATION, A child's. I once heard 
a father tell that when he removed his family to a 
new residence, where the accommodation was much 
more ample and the substance much more rich and 
varied than that to which they had previously been 
accustomed, his youngest son, yet a lisping infant, 
ran round every room and scanned every article 
with ecstasy, calling out, in childish wonder at every 
new sight, " Is this ours, father ? and is this ours ? " 
The child did not say "yours," and I observed that 
the father, while he told the story, was not offended 
with the freedom. You could read in his glistening 
eye that the infant's confidence in appropriating as 
his own all that his father had was an important 
element in his satisfaction. Such, I suppose, will 
be the surprise and joy and appropriating confidence 
with which the child of our Father's family will 
count all his own when he is removed from the com- 
paratively mean condition of things present, and 
enters the infinite of things to come. When the 
glories of heaven burst upon his view he does not 
stand at a distance, like a stranger, saying, " O God, 
these are thine." He bounds forward to touch and 
taste every provision which those blessed mansions 
contain, exclaiming, as he looks in the Father's 
face, "Father, this and this is ours." The dear 
child is glad of all the Father's riches, and the 
Father is gladder of his dear child. — W. Arnot. 

275. APPROVAL, The master's. One winter's 
day I was at the railway station at New York. 
There was a large crowd of persons desiring to go 
from New York to Boston, and we all had to pass 
through a narrow way by the gatekeeper. Every- 
body had to show his ticket, and, as usual, there 
were many who could not conveniently find them. 
They said they had them, but the gatekeeper was 
inexorable. " You must show your ticket," he said, 



APTNESS 



( 29 ) 



ARROGANCE 



"if you phase. " There was both grumbling and 
swearing on the part of the passengers. After most 
of them had passed through a gentleman said to 
the ticket-collector, "You don't seem to be very 
popular with this crowd." He just cast his eyes 
upwards to the ceiling on the floor above, where the 
superintendent's office was, and said, " I don't care 
anything about being popular with this crowd ; all 
I care for is to be popular with the man up there." 
— Dr. Pentecost. 

* 276. APTNESS in teaching. I heard one say 
the other day that a certain preacher had no more 
gifts for the ministry than an oyster, and in my 
own judgment this was a slander on the oyster, 
for that worthy bivalve shows great discretion in 
his openings, and knows when to close. If some 
men were sentenced to hear their own sermons it 
would be a righteous judgment upon them, and they 
would soon cry out with Cain, " My punishment is 
greater than I can bear." — Spurgeon. 

277. ARDOUR, Necessity of, in spiritual war- 
fare. Adam, the author of "Private Thoughts," 
once observed that " a poor country parson, fighting 
against the devil in his parish, has nobler ideas than 
Alexander the Great ever had ; " and I will add, 
that he needs more than Alexander's ardour to 
enable him to continue victorious in his holy war- 
fare. — Spurgeon. 

278. ARGUMENT and conviction. A certain 
disputant was once arguing a point, and finding his 
antagonist hard to be convinced, he reversed the 
nature of his argument ; and lifting lip a dreadful 
club stick which he had in his hand, says he, " If 
you won't believe it, I'll make you believe it." 

279. ARGUMENT and its dangers. Madame 
de Stael hath published an essay against suicide, 
which, I presume, will make somebody shoot him- 
self ; as a sermon by Blenkensop, in proof of Chris- 
tianity, sent a hitherto most orthodox acquaintance 
of mine out of a chapel of ease a perfect atheist. — 
Byron. 

280. ARGUMENT, Calmness in. When Dr. 
Swift was arguing one day with great calmness, 

I with a gentleman who had become exceedingly 
warm in the dispute, one of the company asked him 
how he could keep his temper so well. " The reason 
is," replied the dean, " I have truth on my side." — 

• Clerical Library. 

281. ARGUMENT, Heat in. Dr. Johnson and 
Dr. Parr occasionally met, but never without some 
noisy argument. Once in a particularly hot contest 
on the liberty of the press, Johnson leaped up and 
remained standing, while he talked stamping loudly 
with his foot. Parr at once imitated his adversary. 
1 ' Why do you get up and stamp, Dr. Parr ? " in- 
quired the other. "I get up and stamp," replied 
the little doctor, " because you got up and stamped, 
and I am resolved not to give you the advantage of 
a stamp in the argument." 

282. ARGUMENT, Heat in. It is said that the 
Rev. Robert Hall, in the earlier part of his ministry, 
was impetuous and sometimes overbearing in argu- 
ment ; but if he lost his temper he was deeply 
humbled, and would often acknowledge himself to 
blame. On one of these occasions, when a discus- 
sion had become warm, and he had evinced unusual 



agitation, he suddenly closed the debate, quitted 
his seat, and retiring to a remote part of the room, 
was overheard to ejaculate with deep feeling, " Lamb 
of God, Lamb of God, calm my perturbed spirit." 

283. ARGUMENT, Personalities in. His Ma- 
jesty then talked of the controversy between War- 
burton and Lowth, and asked Johnson what he 
thought of it. Johnson answered, " Warburton has 
most general, most . scholastic learning ; Lowth is 
the more correct scholar. I do not know which of 
them calls names best." The King was pleased to 
say he was of the same opinion, adding, " You do 
not think then, Dr. Johnson, there was much argu- 
ment in the case." Johnson said he did not think 
there was. "Why, truly," said the King, "when 
once it comes to calling names, argument is pretty 
much at an end." — Boswell. 

284. ARISTOCRACY and the people. At the 

commencement of the first revolution in France a 
gentleman of Dauphenay, anxious to support the 
interests of the aristocracy, said, " Think of all the 
blood the nobles of France have shed in battle ! " 
A commoner replied, "And what of the blood of 
the people poured forth at the same time? Was 
that water ? " 

285. ARRANGEMENT in preaching. In a pri- 
vate party one evening, at which the late Andrew 
Fuller was present, the conversation turned on the 
subject of preaching, when one of the party said 
preaching without notes was the hardest work in 
the world. Mr. Fuller said it was easy enough if 
they went to work in the right way. "Now," he 
said, " if I was to tell my servant girl to go to the 
shop and get some sugar and blue, some coffee and 
starch, some cakes, some soap and some almonds, 
some candles and spice, some nuts and some tea, 
some potash and butter, she would say, 1 Oh dear, 
sir, I never can think of all that.' Well, look 
here, Betty, you know to-morrow your mistress is 
going to have a large wash, and she will want some 
blue and soap, candles and potash ; the next day 
she will have company, and will want some tea and 
coffee, sugar, spice, nuts, cakes, butter, and almonds. 
' Thank you, sir j now I can think of them all' So 
it is in preaching with good arrangement." 

286. ARROGANCE, Man's. His Majesty of Ava 
is called God : when he writes to a foreign sovereign 
he calls himself the king of kings, whom all others 
should obey, as he is the cause of the preservation of 
all animals, the regulator of the seasons, the abso- 
lute master of the ebb and flow of the sea, brother 
to the sun, and king of the four and twenty um- 
brellas. These umbrellas are always carried before 
him as a mark of his dignity. — /. D' Israeli. 

287. ARROGANCE, Man's. The petty sovereign 
of an insignificant tribe in North America every 
morning stalks out of his hovel, bids the sun good- 
morrow, and points out to him with his finger the 
course he is to take for the day. Is this arrogance 
more contemptible than ours when we would dic- 
tate to God the course of His providence, and sum- 
mon Him to our bar for His dealings with us? How 
ridiculous does man appear when he attempts to 
argue with his God ! — Spurgeon. 

288. ARROGANCE, Papal. "You tell me I 
ought to submit to the civil power, that I am the 
subject of the King of Italy, and from him I am to 



ART 



( 30 ) 



ART 



receive instructions as to the way I should exer- 
cise the civil power. I say I am liberated froni all 
civil subjection, that my Lord made me the subject 
of no one on earth, king or otherwise ; that in His 
right I am Sovereign. I acknowledge no civil 
superior. I am the subject of no prince, and I 
claim to be more than this. I claim to be the 
Supreme Judge and director of the consciences of 
men ; of the peasant that tills the field, and the 
prince that sits on the throne; of the household 
that lives in the shade of privacy, and the Legisla- 
ture that makes laws for kingdoms. I am the sole, 
last Supreme Judge of what is right and wrong." — 
Cardinal Manning {quoted by G. Guinness). 

289. ART and religion. The Rev. A. J. Robin- 
son of Whitechapel, speaking at the Church Con- 
gress on the subject of Art and Religion, reported 
that a working-man had said to him, " Well, sir ! I 
don't know that I ever met any man who ceased 
to black his wife's eyes by looking at a picture." — 
Nonconformist. 

290. ART and self, Love of. A young artist had 
produced an exquisite picture, the most successful 
of all his efforts, and even his master found nothing 
in it to criticise. But the young artist was so 
enraptured with it that he incessantly gazed at 
his work of art, and really believed that he would 
never be able to excel what he had already pro- 
duced. One morning, as he was about to enjoy 
anew the contemplation of his picture, he found 
his master had entirely erased his work of art. 
Angry, and in tears, he ran to his master and 
asked the cause of this cruel treatment. The master 
answered, " I did it with wise forethought. The 
painting was good, but it was at the same time 
your ruin." "How so?" asked the young artist. 
" My beloved pupil," replied the master, " you love 

* no longer your art in your picture, but only yourself. 
Believe me, it was not perfect, even if it did ap- 
pear so ; it was only a study, an attempt. Take 
your pencil and see what your new creation will be, 
and do not repent of the sacrifice." The student 
seized his pencil and produced his masterpiece, 
"The Sacrifice of Iphigenia." His name was Tim- 
anthes. — Christian Age. 

291. ART cannot elevate the masses. Picture- 
galleries and museums have been open on Sunday 
for years and years to the working population of 
Paris, and yet the very men to whom these places 
are accessible for the cultivation of their minds, the 
training of the heart, and the elevation of the 
human being, are the men who burnt the Hotel de 
Ville and the Tuileries, and committed many other 
excesses. — Earl of Shaftesbury. 

292. ART, Consecration of. On one occasion 
only did I hear Jenny Lind express her joy in her 
talent and self-consciousness. It was during her 
last residence in Copenhagen. Almost every even- 
ing she appeared either in the opera or at concerts ; 
every hour was in requisition. She heard of a so- 
ciety, the object of which was to assist unfortunate 
children, and to take them out of the hands of their 
parents, by whom they were misused and com- 
pelled either to beg or steel. " Let me," said she, 
" give a night's performance for the benefit of these 
poor children; but we will have double prices." 
Such a performance was given, and returned large 
proceeds. When she was informed of this, and thnt 



by this means a number of poor children would be 
benefited for several years, her countenance beamed, 
and the tears filled her eyes. " Is it not beautiful," 
said she, " that I can sing so ? " Through her I first 
became sensible of the holiness there is in art ; 
through her I learned that one must forget one's 
self in the service of the Supreme." — Hans Christian 
Andersen. 

293. ART, Corruption of. Greek statues of the 
days of Phidias were ruthlessly decapitated that 
their heads might be replaced by the scowling or 
imbecile features of a Gains or a Claudius. Nero, 
professing to be a connoisseur, thought that he im- 
proved the Alexander of Lysimachus by gilding it 
from head to foot. — Farrar. 

294. ART, Ideal nature of. In painting the 
Galatea, Raphael says himself in one of his letters 
that, unable to find amongst the most beautiful 
women that excellence which he aimed at, he made 
use of a certain divine form or idea which presented 
itself to his imagination. — Tytler. 

295. ART in preaching. Two clergymen were 
settled in their youth in contiguous parishes. The 
congregation of the one had become very much 
broken and scattered, while that of the other re- 
mained large and strong. At a ministerial gather- 
ing Dr. A. said to Dr. B., "Brother, how has it 
happened that, while I have laboured as diligently 
as you have, and preached better sermons and more 
of them, my parish has been scattered to the winds, 
and yours remains strong and unbroken ? " Dr. 
B. facetiously replied, " Oh, I'll tell you, brother. 
When you go fishing you first get a great rough 
pole for a handle, to which you attach a large cod 
line and a great hook, and twice as much bait as 
the fish can swallow. With these accoutrements 
you dash up to the brook and throw in your hook, 
with, ' There ; bite, you dogs ! ' Thus you scare 
away all the fish. When I go fishing I get a little 
switching pole, a small line, and just such a hook 
and bait as the fish can swallow. Then I creep up 
to the brook and gently slip them in, and I twitch 
'em out and twitch 'em out till my basket is full." 
— Preacher's Lantern. 

296. ART, Law of " Nothing can be true which 
is either complete or vacant," says Ruskin, in his 
comments on art ; " every touch is false which does 
not suggest more than it represents, and every space 
is false which represents nothing." And William 
M. Hunt once gave as a reason for the "charming" 
and " poetic " character of a painting by Corot, " It 
is because it's not what people call a finished paint- 
ing. There is room for imagination in it. It is 
poetic. Finish up, as they call it, make everything 
clear and distinct, and anybody sees all there is in 
about a minute. A minute is long enough for a 
picture of that sort, and you never want to look at 
it again." — Christian Age. 

297. ART, Worth of. The victorious Napoleon 
demanded twenty of the choicest pictures of the 
Duke of Parma to be sent to the Museum of Paris. 
To save one of these works of art — the celebrated 
picture of St. Jerome — the Duke offered two hun- 
dred thousand dollars. Napoleon declined the sum, 
stating to the army, " The sum which he offers will 
soon be spent, but the possession of such a master- 
piece at Paris will adorn that capital for ages, and 
give birth to similar exertions of genius. — Little's 
Historical Lights. 



ARTICLES 



ASSURANCE 



298. ARTICLES, Estimate of. A young gentle- 
man, applying to a modern bishop for orders, and 
appearing in conversation to be an honest, hearty 
fellow, his lordship put to him the following plain 
question : " Pray, sir, did you ever read the 
Articles ? " " Why, faith, my lord," said he, " to 
speak the truth, I cannot say I ever did." The 
reply of the right reverend father in God was. 
" So much the better ; I wish I had never read 
them myself." — Buck. 

299. ARTICLES, Futility of. Xerxes, we are 
told, ordered the non- conforming waves of the ocean 
to be scourged with rods and confined within certain 
boundaries, in imitation of which sapient example, 
our Church has provided a cat-o'-thirty-nine-tails 
to lash back the tide of human thought, and cir- 
cumscribe the illimitable range of opinion. In both 
instances the success has been worthy of the attempt. 
— Horace Smith. 

300. ASCETICISM and consecration. John 
Wesley, before his conversion, anxiously seeking 
rest for his soul, proposed to himself a solitary 
life in one of the Yorkshire dales. His wise 
mother interposed, admonishing him prophetically 
"that God had better work for him to do." He 
travelled some miles to consult "a serious man." 
" The Bible knows nothing of a solitary religion," 
says this good man, and Wesley turned about his 
face toward that great career which was to make 
his history a part of the history of his country and 
of the world. — Stevens [condensed). 

301. ASSENT, what it is worth sometimes. 

A gentleman being at the point of death, a monk 
from the next convent came to see what he could 
pick up, and said to the gentleman, " Sir, will you 
give so and so to our monastery ? " The dying man, 
unable to speak, replied by a nod of the head, 
whereupon the monk, turning to the gentleman's 
son, said, " You see, your father makes us this be- 
quest." The son said to the father, " Sir, is it your 
pleasure that I kick this monk downstairs ? " The 
dying man nodded as before, and the son forthwith 
drove- the monk out of doors. — Luther. 

302. ASSOCIATION, Power of. It is recorded 
of the Highland emigrants to Canada that they wept 
because the heather, a few plants of which ithey had 
brought from their native moors, would not grow 
in their newly-adopted soil.— Hugh Macmillan. 

303. ASSOCIATION, Power of. I saw, behind 
a hotel in Switzerland, a fine garden, and I un- 
expectedly found there American flowers ; and 
being far away from home, and half homesick, they 
afforded me great pleasure, and I went into ecstasy 
over them. Every one of them seemed like a mes- 
sage to me full of affection, by association ; and I 
did not need anything to help me love and praise 
them. — Eeecher. 

304. ASSOCIATIONS, Early influence of. The 

negro mothers are very careful who first carries the 
baby, because they say, " The child is sure to take 
after the first person who carries it abroad." — 
Family Circle. 

305. ASSOCIATIONS, Impure, to be avoided. 

Sir Isaac Newton's most intimate friend at the 
university was a foreign chemist of much note and 
skill. Newton enjoyed his conversation exceed- 
ingly, until one day the Italian told a loose story of 



a nun. This so much offended his sense of decency 
that he would never associate with him again.— 
Life of Newton. 

306. ASSUMPTION, Priestly. Look now to this 
holy house in which we are assembled [Sarsfield 
Rock Church]. This morning it was but an ordin- 
ary edifice. It may have served, to be sure, the 
ends of a church, but it was in reality nothing more 
than a profane building employed for sacred pur- 
poses. The priests and people of this parish did 
not wish that it should continue so any longer, but 
desired that an offering of it should be made to 
God. They intimated to me this, their laudable 
desire ; and hence, brethren, I am here to-day as an 
envoy from the Court of Heaven unto you. On the 
part of God, my Master, I have officially accepted 
this present at your hands, and with prayers, and 
psalmody, and mystic rites, have dedicated it irrevo- 
cably to religion. It is no longer yours. It is now 
a sacred edifice. It is now God's own house, and 
"His eyes and His heart shall be there for ever." — 
R. C. Archbishop of Cashel. 

307. ASSURANCE and Christ. When Anti- 
gonus was ready to engage in a sea-fight with 
Ptolemy's armada, the pilot cried out, " How many 
they are more than we ! " " 'Tis true," said the 
courageous king, "if you count their numbers, 
they surpass us ; but for how many do you value 
me 1 " And so the ground of our assurance rests, 
not in ourselves, or anything that is ours, — if it 
did it would be presumption — it rests in Christ and 
what He has done. — B. 

308. ASSURANCE and hope. Archbishop 
Leighton was conversing one day, in his wonted 
strain of holy animation, of the blessedness of be- 
ing fixed as a pillar in the heavenly Jerusalem to 
go no more out, when he was interrupted by a near 
relation exclaiming, "Ah! but you have assurance." 
"No, truly," he replied, "only a good hope, and a 
great desire to see what they are doing on the other 
side, for of this world I am heartily weary." — 
Whitecross. 

309. ASSURANCE, Christian. The celebrated 
Philip de Morney, Prime Minister of Henry IV. of 
France, one of the greatest statesmen and the most 
exemplary Christian of his age, being asked, a little 
before his death, if he still retained the same as- 
sured hope of future bliss which he had so comfort- 
ably enjoyed during his illness, he made this memo- 
rable reply, " I am as confident of it from the in- 
contestable evidence of the Spirit of God, as I ever 
was of any mathematical truth from all the de- 
monstrations of Euclid." 

310. ASSURANCE, Christian. Two men were 
riding in a street car together. One was a skilled 
infidel and controversialist, the other was a simple- 
hearted Christian layman. The infidel sought 
to provoke an argument as to the Bible and its 
truths. The believer's response was, "I cannot 
argue the case with you, I am not competent for 
that. But this I do know, with all my heart I 
trust the Lord Jesus as my Saviour. I only wish 
you had the joy in Him I have." The infidel's un- 
expected answer came promptly, " There you have 
got me. I can"t answer that." 

311. ASSURANCE, Christian, lost and found. 
The Bishop of Exeter in the course of a conversa- 



ASSURANCE 



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ATHEISM 



tion mentioned that, many years since, while walk- 
ing by a river he lost his watch and chain, which he 
supposed had been pulled from his pocket by the 
bough of a tree. Some time afterwards, when stay- 
ing in the same neighbourhood, he took a stroll by 
the side of the river and came to the secluded spot 
where he had lost his valuables, and there, to his 
surprise and delight, he found them. So with 
Christians who have lost their first love. They 
have only to retrace their steps like Bunyan's 
pilgrim when he had slept in the bowers of ease. 
Assurance comes again, as it came at first by 
prayer, and penitence, by diligent and conscien- 
tious search for it Godward and Christward. — B. 

312. ASSURANCE, Christian, realised. Rev. 
Dr. Archibald Alexander, eminent for learning and 
for consecration, when asked by one of his students 
at Princeton whether he always had full assurance 
of faith, replied, " Yes, except when the wind blows 
from the east ! " — Talmage. 

313. ASSURANCE, Christian, unrealised. Job 

Throgmorton, a Puritan minister, who was described 
by his contemporaries " as being as holy and choice 
a preacher as any in England," is said to have lived 
thirty-seven j'ears without any comfortable assur- 
ance as to his spiritual condition. When dying 
he addressed the venerable John Dod — " What will 
you say of him who is going out of the world and 
can find no comfort ? " " What will you say of 
Him," replied Mr. Dod, " who, when He was going 
out of the world, found no comfort, but cried, ' My 
God ! my God ! why hast Thou forsaken Me '?" — 
Christian Age. 

314. ASSURANCE, Modest. "You have your 
feet upon the Rock," said a friend to Wilberforce. 
" I do not venture to speak so positively," said the 
modest philanthropist, " but I hope I have." 

315. ASSURANCE to be sought. In fencing the 
communion-table, according to the Scotch method, 
Mr. Gregor of Bowhill once said, "If you cannot 
come with assurance, come for .assurance." — Dr. 
Wilson. 

316. ASSURANCE, Trust in. Two men were at 
work in a mine near Liskeard, blasting in a level. 
Not till the fuse was lit for effecting their purpose 
did they discover that the "riddle," or basket, 
which was let down to carry them out of danger, 
was only large enough for one. The elder man, a 
class-leader, it is said, insisted on his younger com- 
panion mounting without him, as, he said, he had 

$ himself assurance of salvation, while his comrade 
might risk soul as well as body. He crouched down 
in a corner, and the explosion passed safely over his 
head. — MerivaWs Historical Studies. 

317. ASSURANCE, Results of. William Gur- 
nall, writing his famous and delightful lectures at 
a time when London Bridge was covered with houses, 

fe says — "It is commonly known that those who live 
on London Bridge sleep as soundly as those who 
live at Whitehall or Cheapside, well knowing that 
the waves which roar under them cannot hurt them." 
"David," he continued, "sang a merry song in the 
cave of Adullam. ' My heart is fixed, O God ; 
my heart is fixed.' Thus a man persuaded and 
assured of God's love unto him sings as merry as 
a nightingale ; though the sharp thorn be in his 
breast, lies at ease on a hard bed, and sleeps quietly 



over the floods of trouble and sorrow." — Preachers 
Lantern. 

318. ATHEISM and death. " I may as well tell 
you I don't believe in God Almighty," said a work- 
ing man one day, plainly, when asked to use the 
prayer on the back of a pledge he had just taken. 
" You won't object to my using it here then, though 
you don't believe in it ? " " Oh no, not if you think 
it'll do any good," he replied civilly. One day he 
said, "I've a cousin an infidel. He lectures in the 
street. I daresay you've seen him. He says he 
shall live and die an infidel." "We have not seen 
his deathbed yet, have we?" I said. Our friend's 
manner changed at the word, "deathbed." "Ah, 
that's it/" he said gravely, "that's the great test." — 
C. C. Liddell. 

319. ATHEISM, Answer to. To demand evi- 
dence of moral truths, which is inconsistent with 
the nature of such truth, is uncandid and absurd. 
The method of the Quaker in dealing with the 
Atheist is a good one. Said the latter, " Did you 
ever see God ? " " No." " Did you ever feel God ? " 
" No." " Did you ever smell God ? " " No." " Do 
you believe there is any God ? " The Quaker then 
asked the infidel, "Friend, did thee ever see thy 
brains ? " " No. " " Did thee ever feel thy brains ? " 
" No." " Did thee ever smell thy brains ? " " No." 
" Dost thee think thee has any orains ? " 

320. ATHEISM, Blasphemy of. During the 
days of the Commune in Paris, Chaplains were 
prohibited from offering their last services to the 
dying. An exception was made on one occasion. 
The permit allowing a priest to be passed into a 
prison concluded thus, " He says he is a servant of 
somebody called God " Jle nomme DieuJ. — Samuel 



321. ATHEISM, Effects of. A servant, upon 
whom the irreligious conversation continually pass- 
ing at his master's table had produced its natural 
effect, took an opportunity to rob him. Being ap- 
prehended, and urged to give a reason for his mis- 
conduct, he said, " Sir, I had heard you so often talk 
of the impossibility of a future state, and that after 
death there was no reward for virtue, no punish- 
ment for vice, that I was tempted to commit the 
robbery." " Well, but had you no fear," asked the 
master, " of the death which the law of your country 
inflicts upon the crime ? " " Sir," rejoined the ser- 
vant, looking sternly at his master, " what is that 
to you, if I had a mind to venture that ? You had 
removed my greatest terror ; why should I fear the 
less ? " 

322. ATHEISM, Expression of. " I have swept 
the heavens with my telescope and have found no 
God." — Lalande. 

323. ATHEISM, Folly of. Amid these scenes — 
surrounded by the sublimest demonstrations of the 
eternal power and Godhead of the Almighty — a 
wretch has had the hardihood to avow and record 
his Atheism, having written over against his name 
in the Album at Montanvert, "An Atheist." It 
seems as if some emotions of shame touched him at 
the time, for he has written it in Greek. It caught 
the eye of a divine who succeeded him, and he very 
properly wrote underneath, in the same language, 
"If an Atheist, a fool; if not, a liar." — Baffles 
{Alpine Tour). 



ATHEISM 



( 33 ) 



ATONEMENT 



324. ATHEISM, Folly of. During the Reign 
of Terror the French were declared to be a nation 
of Atheists by the National Assembly ; but a brief 
experience convinced them that a nation of Atheists 
could not long exist. Robespierre then proclaimed 
in the Convention that belief in the existence of a 
God was necessary to those principles of virtue and 
morality upon which the republic was founded, and 
on the 7th of May the national representatives, 
who had so lately prostrated themselves before the. 
Goddess of Reason, voted by acclamation that " the 
French people acknowledged the existence of the 
Supreme Being and the immortality of the soul." — 
Little s Historical Lights. 

325. ATHEISM, Impiety of. When a bishop of 
Paris, in 1871, was brought before Raoul Rigault, 
one of the boldest of the communists, the venerable 
ecclesiastic, addressing his accusers, said, "Children, 
what do you wish to do with me ? " " We are your 
betters," said Rigault, who was hardly thirty years 
of age. " Speak as if to your superiors. Who are 
you ? " The bishop, whose charities had been 
known in Paris for a generation, replied, " I am 
the servant of God." "Where does He live?" 
asked Rigault. " Everywhere," was the answer. 
"Very well," said the communist; "send this 
bishop to prison, and issue an order for the arrest 

r of one God, who lives everywhere." That order 
was never executed ; but until God can be arrested 
communism (or any sin) cannot succeed. — Joseph 
Cook. 

326. ATHEISM in high places. John Francis 
Pico, nephew of Pico of Mirandola, speaks of one 
Pope who did not believe in God, and of another 
who, having acknowledged to a friend his disbelief 
in the immortality of the soul, appeared to him one 
night after death and said, " Alas ! the eternal fire 
that is now consuming me makes me feel but too 
sensibly the immortality of that soul which I had 
thought would die with the body." — D'Aubigne. 

327. ATHEISM rebuked. Sir Isaac Newton 
had among his acquaintances a philosopher who 
was an Atheist. It is well known that the illus- 
trious man, who takes the first rank as a mathema- 
tician, natural philosopher, and astronomer, was at 
the same time a Christian. He had in his study a 
celestial globe, on which was an excellent repre- 
sentation of the constellations and the stars which 
compose them. His Atheist friend, having come to 
visit him one day, was struck with the beauty of 
this globe. He approached it, examined it, and, 
admiring the work, he turned to Newton and said 
to him, " Who made it ? " " No one ! " replied 
the celebrated philosopher. The Atheist under- 
stood, and was silent. — Christian Age. 

328. ATHEISM, Recovery from. Francis Ju- 
nius, whom, at his death, it was remarked by 
Scaliger, the whole world lamented as its instruc- 
tor, was recovered from Atheism by simply per- 
using John i. 1-5. Persuaded by his father to 
read the New Testament, "At first sight," he says, 
" I fell unexpectedly on that august chapter of St. 
John the Evangelist, 'In the beginning was the 
Word,' &c. I read part of the chapter, and was so 
struck with what I read that I instantly perceived 
the_ divinity of the subject and the authority and 
majesty of the Scripture to surpass greatly all 
human eloquence." — R. Turnbull. 



329. ATHEISM refuted. That champion of the 
truth dealt the Atheist a crushing blow who told 
him that the very feather with which he penned 
his words, " There is no God," refuted the audacious 
lie. — Guthrie. 

330. ATHEISM, Results of. One day that 
D'Alembert and Condorcet were dining with Vol- 
taire, they proposed to converse of Atheism, but 
Voltaire stopped them at once. " Wait," said he, 
" till my servants have withdrawn ; I do not wish to 
have my throat cut to-night." 

331. ATHEIST a fool. Dr. Marshall, a lecturer 
on human anatomy, had deeply studied the con- 
struction and laws of man, and was never happier 
than when explaining them. He once devoted 
a whole lecture to display the profound science 
that was visible in the formation of the double 
hinges of our joints. Such was the effect of his 
demonstrations that an inquisitive friend, who 
had accompanied Dr. Turner to the lecture, with 
sceptical inclinations, suddenly exclaimed with 
great emphasis, " A man must be a fool indeed 
who, after duly studying his own body, can remain 
an Atheist." I felt, says the doctor, as- he did, but 
had not been aware that his objecting mind was 
spontaneously working itself into so important a 
conviction. 

332. ATHEISTS in part. St. Cyril speaks of a 
certain people that chose to worship the sun because 
he was a day god ; for, believing that he was 
quenched every night in the sea, or that he had no 
influence upon them that light up candles and 
lived by the light of fire, they were confident they 
might be Atheists all night and live as they list. — 
Jeremy Taylor. 

333. ATONEMENT, Accepted. There is a legend 
that on that night of the Exodus a young Jewish 
maiden — the first-born of the family— was so 
troubled on her sick-bed that she could not sleep, 
"Father," she anxiously inquired, "are you sure 
that the blood is there ? " He replied that he had 
ordered it to be sprinkled on the lintel. The rest- 
less girl will not be satisfied until her father has 
taken her up and carried her to the door to see for 
herself ; and lo ! the blood is not there ! The 
order had been neglected, and before midnight the 
father makes haste to put on his door the sacred 
token of protection. The legend may be false ; but 
it teaches a very weighty and solemn admonition 
to every sinful soul who may be near eternity and 
is not yet sheltered under the Atonement of Jesus 
Christ. — Cuyler. 

334. ATONEMENT a necessity. A lady, being 
visited with a violent disorder, was under the neces- 
sity of applying for medical assistance. Her doctor, 
being a gentleman of great latitude in his religious 
sentiments, endeavoured in the course of his attend- 
ance to persuade his patient to adopt his creed, as well 
as to take his medicines. He frequently insisted, with 
a considerable degree of dogmatism, that repentance 
and reformation were all that either God or man 
could require of us, and that consequently there 
was no necessity for an Atonement by the sufferings 
of the Son of God. As this was a doctrine the lady 
did not believe, she contented herself with following 
his medical prescriptions, without embracing his 
creed. On her recovery she forwarded a note to 
the doctor, desiring the favour of his company to 

C 



A TONEMENT 



( 34 ) 



ATONEMENT 



tea when it suited his convenience, and requesting 
him to make out his bill. In a short time he made 
his visit, and the tea-table being removed, she 
addressed him as follows : — " My long illness has 
occasioned you a number of journeys ; and I sup- 
pose, doctor, }^ou have procured my medicines at 
considerable expense." The do/ctor acknowledged 
that "good drugs were not to be obtained but at a 
very high price." Upon which she replied, " I am 
extremely sorry that I have put you to so much 
labour and expense, and also promise that, on any 
future indisposition, I will never trouble you again. 
So you see I both repent and reform." The doctor, 
immediately shrugging up his shoulders, exclaimed, 
" That will not do for me." " The words of the wise 
are as goads." — Wkitecross. 

335. ATONEMENT a necessity. In a conversa- 
tion which the Rev. Mr. Innes had with an infidel 
on his sick-bed, he told him that when he was 
taken ill he thought he would rely on the general 
mercy of God ; that as he had never done anything 
very bad, he hoped all would be well. " But as my 
weakness increased," he added, " I began to think, 
Is not God a just Being, as well as merciful ? Now 
what reason have I to think He will treat me with 
mercy, and not with justice ? And if I am treated 
with justice," he said, with much emotion, "wheke 

AMI?" 

"I showed him," says Mr. Innes, "that this was 
the very difficulty the gospel was sent to remove, as 
it showed how mercy could be exercised in perfect 
consistency with the strictest demands of justice, 
while it was bestowed through the Atonement made 
by Jesus Christ. After explaining this doctrine, 
and pressing it on his attention and acceptance, one 
of the last things he said to me before leaving him 
was, ' Well, I believe it must come to this. I con- 
fess I see here a solid footing to rest on, which, on 
my former principles, I could never find.' " — Arvine. 

336. ATONEMENT a refuge. Out in our 

Western country, in the autumn, when men go 
hunting, and there has not been any rain for months, 
sometimes the prairie grass catches fire, and when 
the wind is strong the flames may be seen rolling 
along, twenty feet high, destroying man and beast 
in the onward rush. When the frontiersmen see 
what is coming, what do they do to escape ? They 
know they cannot run as fast as that fire can run. 
Not the fleetest horse can escape it. They just take 
a match and light the grass around them. The 
flames sweep onwards ; they take their stand in the 
burnt district and are safe. They hear the flames 
roar as they come along ; they see death bearing 
down upon them with resistless fury, but they do 
not fear. They do not even, tremble as the ocean 
of flame surges around them, for over the place 
where they stand the fire has already passed, and 
there is no danger. There is nothing for the fire to 
burn. And there is one spot on earth that God has 
swept over. Eighteen hundred years ago the storm 
burst on Calvary, and the Son of God took it into 
His own bosom ; and now, if we take our stand by 
the Cross, we are safe for time and for eternity. — 
Moody. 

337. ATONEMENT and preaching. As to find- 
ing in my system and teaching very little place for 
the Atonement and for the Saviour, I have to say 
that but for my belief in the Atonement and in 
the Saviour I should not preach at all. I have 



literally nothing else to preach. Everything else is 
incidental to that one great central and controlling 
fact. There are two things that are fundamental 
to me. One is the helplessness of the human race. 
As I grow older, and take a wider view, and look 
more discriminatingly at things, my sense of the 
piteousness of the human race augments. On some 
days it is a burden greater than I can bear ; the 
problem is sometimes intolerable ; and if it were 
not for my faith that over against this condition of 
things in creation there is the revelation of a God 
who administers a government that is precisely 
adapted to this state of facts I should die. But I 
hold that God has in Himself all that is necessary 
for weakness, for ignorance, for forgetfulness, for 
weariness, for falling under every one of the great 
temptations, all the way through life, in pleasure 
and in business, on the part of men. — Beecher. 

338. ATONEMENT and preaching. When I 
was in one of your cities a gentleman came to 
me and said, " If you are right, I am wrong ; and 
if I am right, you are wrong." I saw he was a 
minister, and I said, "Well I never heard you 
preach ; u you have heard me you can tell what the 
difference is. Where do we differ ? " " Well, you 
preach that it is the death of Christ ; I preach His 
life. I tell people His death has nothing to do with 
it ; you tell them His life has nothing to do with 
their salvation, and that His death only will save 
them. I do not believe a word of it." "Well," 
I said, " what do you do with this passage, ' Who 
His own self bare our sins in His own body on the 
tree'?" "Well, I never preached on that text." 
"What do you do with this, then, 'Ye are not 
redeemed with corruptible things as silver and gold, 
but with the precious blood of Christ ' ? " I never 
preached on that text either," was the reply. 
"Well, what do you do with this, 'Without shed- 
ding of blood there is no remission ' ? " "I never 
spoke on that," he said. " What do you do with 
this, ' He was wounded for our transgressions, He 
was bruised for our iniquities, and the chastisement 
of our peace was upon Him ' ? " "I never preached 
on that either." " What do you preach, then ? " I 
asked. He hesitated for a little, and then said, 
"I preach moral essavs." "You leave out the 
Atonement ? " " Yes."' " Well," I said, " it would 
all be a sham to me if I did that ; I could not 
understand it. I would be away home to-morrow. 
I would not know what to preach. Moral essays 
on Christ without His death ! " The young man 
said, " Well, it does seem a sham sometimes." He 
was honest enough to confess that. Why, the 
whole thing is a myth without the at-one-ment. 
The crucifixion of Christ is the foundation of the 
whole matter. — Moody. 

339. ATONEMENT and revelation, Neces- 
sity for. Men are the subjects of three very 
ancient evils — sin, ignorance, and death. When 
I survey all the religions which have appeared in 
the world, all the sects of philosophers, all the 
arts which have been invented against these three 
evils, I seem to behold human nature in the situa- 
tion of those diseased persons who, amongst certain 
nations, used to be placed at the door of their houses, 
that every passer-by might contribute his advice or 
medicine for their cure. For want of skilful physi- 
cians and a solid and regular practice, to which 
they were strangers, all were in the habit of pre- 
scribing for their neighbours, and each individual 



ATONEMENT 



( 35 ) 



ATONEMENT 



communicated the result of his own experience. — 
Daniel de Superville. 

340. ATONEMENT applied. Luther once ima- 
gined Satan coming to him with a long catalogue 
of sins, and saying, " These are your sins : how 
dare you hope for heaven ? " But Luther answered, 
"Those sins are mine, as you say ; but over them 
is written, ' The blood of Jesus Christ cleanseth us 
from all sin.' " 

341. ATONEMENT, Difficulty of defining. I can 

only just draw oat the Scripture statements and 
leave them. As to the Atonement, I am like the 
man who was required to explain what God is — 
" J hioiv if I am not asked." — Thomas Binney. 

342. ATONEMENT essential. Dr, Rogers, of 
Albany, gives an account of the conversion of a 
moralist by a dream. The man thought he died, 
and, coming to the door of heaven, saw over it, 
" None can enter here but those who have led a 
strictly moral life." He felt perfectly able on that 
condition, but was stopped by one and another 
whom in some way he had wronged. He was in 
despair, till the words over the door gradually faded 
away, and in their place came, " The blood of Jesus 
Christ cleanseth from all sin." He awoke, and 
realised that without forgiveness through an Atone- 
ment there was no hope for man — From " Seeds and 
Sheaves." 

343. ATONEMENT, Extent of. Rev. Mr. H 

was for many years co-pastor with the Rev. Matthew 
Wilks, of the congregations at the Tabernacle and 
Tottenham Court Chapel, London. His venerable 
colleague, who called upon him a few hours before 
his death, in a characteristic conversation, said, " Is 
all right for another world ? " " I am very happy," 

said Mr. H . " Have you made your will ? " 

Mistaking the question, "The will of the Lord be 
done," said the dying Christian. "Shall I pray 
with you?" "Yes, if you can;" alluding to Mr. 
"Wilks's feelings, at that moment considerably ex- 
cited. After prayer, "Well, my brother, if you 
had a hundred souls, could you commit them all to 

Christ how ? " alluding to an expression Mr. H 

frequently used in the pulpit. With a mighty and 
convulsive effort he replied, "A million ! " 

344. ATONEMENT, Extent of. Des Barreaux, 
a foreigner of eminent station, had been a great 
profligate, and afterwards became a great penitent. 
He composed a piece of poetry after his conversion, 
the leading sentiment of which was to the following 
effect : — " Great God, Thy judgments are full of 
righteousness ; Thou takest pleasure in the exercise 
of mercy ; but I have sinned to such a height that 
justice demands my destruction, and mercy itself 
seems to solicit my perdition. Disdain my tears, 
strike the blow, and execute Thy judgments. I am 
willing, even in perishing, to submit, and adore the 
equity of Thy procedure. But on what place will 
the stroke fall that is not covered with the blood of 
Christ?" 

345. ATONEMENT illustrated. Some 350 
years before the birth of Christ a great chasm 
opened in the Forum at Rome, which the sooth- 
sayers declared could only be filled up by throw- 
ing into it Rome's greatest treasure. Thereupon 
Mettus Curtius, a young and noble Roman knight, 
arrayed himself in full armour, and mounted his 



charger, and, declaring that Rome possessed no 
greater treasure than a brave and gallant citizen, 
leaped into the chasm, upon which the earth closed 
over him. 

346. ATONEMENT, Infidel attack of. What 
would you think if there were to be an insurrection 
in a hospital, and sick man should conspire with 
sick man, and on a certain day they should rise up 
and reject the doctors and nurses ? There they 
would be — sickness and disease within, and all the 
help without ! Yet what is a hospital compared to 
this fever-ridden world, which goes swinging in 
pain and anguish through the centuries, where men 
say, "We have got rid of the Atonement, and we 
are rid of the Bible " ? Yes, and you have rid 
yourselves of salvation. — Beecher. 

347. ATONEMENT in nature. A young man 
came to me (it was so many years ago that nobody 
present will recognise the case) and said, "I have been 
the confidential clerk in a business house, and through 
my hands have passed large sums of money ; and 
by a single act I have done wrong." He was sent 
to sell bonds. It was on Wednesday. The price 
had gone up. He turned over to his employer the 
price of Tuesday, and put into his own pocket the 
balance of the price of Wednesday. His conscience 
was keen, and reproached him, and he instantly 
told his employer what he had done. The employer 
was going to turn the young man out of his office. 
After he came to me I went to the employer, and 
said, "Do not have two fools in one shop. This 
young man has been fool enough ; he has com- 
mitted a fault ; he has slid into it without seeing 
its measure ; and when he shows repentance, and 
comes right back to you with a statement of his 
wrong-doing, trust him again. He is not going 
to fail in the same spot twice. You never had so 
safe a man in your employ as he will be to you." 
He believed it, and has kept the man to this day ; 
and it has been just as I told him it would be. A 
man can go a certain way, if he choose to take the 
chances ; and to a limited extent nature and society 
are remedial. A man that breaks his leg does not 
necessarily break it for ever. A man may go 
through a season of debauch and recover from it if 
he attend to it speedily. There is a limited amount 
of atonement in nature. — Beecher, 

348. ATONEMENT, Power of. Christmas Evans, 
a Welsh minister, preaching on the depravity of 
man by sin, and of his recovery by the death of 
Christ, said — "Brethren, if I should compare the 
natural state of man. I should conceive of an im- 
mense graveyard, filled with yawning sepulchres 
and dying men. All around are lofty walls and 
massive iron gates. At the gate stands Mercy, sad 
spectatress of the melancholy scene. An angel 
flying through the midst of heaven, attracted by 
the awful sight, exclaims, 'Mercy, why do you not 
enter and apply to these objects of compassion the 
restoring balm?' Mercy replies, 'Alas! I dare 
not enter ; Justice bars the way. ' By her side a 
form appeared like unto the Son of Man. ' Justice,' 
He cried, 1 what are thy demands that Mercy may 
enter and stay the carnival of death ? ' 'I de- 
mand,' said Justice, ' pain for their ease; degrada- 
tion for their dignity ; shame for their honour ; 
death for their life/ 'I accept the terms: now 
Mercy, enter.' ' What pledge do you give for the 
performance of these conditions?' 'My word, 



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ATONEMENT 



my oath.' 'When will you fulfil them?' 'Four 
thousand years hence, on the hill of Calvary.' 
The bond was sealed in the presence of attendant 
angels, and committed to patriarchs and prophets. 
A long series of rites and ceremonies, sacrifices and 
oblations, was instituted, to preserve the memory 
of that solemn deed ; and at the close of the four 
thousandth year behold at the foot of Calvary the 
incarnate Son of God ! Justice too was there, pre- 
senting the dreadful bond to the Redeemer, and 
demanding the fulfilment of its awful terms. He 
accepted the deed, and together they ascended to 
the summit of the mount. Mercy was seen atten- 
dant at His side, and the weeping Church followed 
in His train. When He had reached the top, what 
did He with the bond ? Did He tear it in pieces, 
and scatter it to the winds of heaven ? Oh ! no, 
He nailed it to His cross. And when the wood 
was prepared, and the devoted willing sacrifice 
stretched on the tree, Justice sternly cried, ' Holy 
fire, come down from heaven and burn this sacri- 
fice.' Holy fire replied, ' I come, I come ; and 
when I have consumed this sacrifice, I will burn 
the universe.' The fire descended, rapidly con- 
sumed His humanity, but when it touched His 
Deity, expired ! Then did the heavenly hosts 
break forth in rapturous strains, 1 Glory to God 
in the highest, on earth peace, and goodwill toward 
men.' " 

349. ATONEMENT, Resting in. Some time 
ago a vessel named the William and Ami was 
wrecked near Dunbar. The night was terribly 
tempestuous with wind and snow, and the crew had 
to take refuge at the mast-heads from the sea that 
was breaking over the ship. Here, with difficulty, 
from the rolling of the vessel and the coldness of 
the night, did the poor seamen hold on, with no eye 
upon them but the eye of God. All were expecting 
death every moment. The men were in the greatest 
state of alarm, amid the roar of the tempest, beg- 
ging the captain to pray for them, the hardest 
sinner crying the loudest for mercy. Cut while the 
captain did what he could to direct them to the 
Saviour, he felt that he had enough to do in trim- 
ming his own lamp in that awful hour. He was 
absorbed with thoughts of his own safety ; his mind 
ran from one thing to another ; he looked first to 
his feelings, but these afforded him no comfort ; he 
looked next to his practice, but with so much evil 
and shortcoming attached to everything he did 
that his works would not bear inspection. He next 
thought on his labours for the salvation of his fellow T - 
men — preaching in every port he entered ; but 
these furnished no solid ground of hope or peace ; 
imperfection marked all his doings ; and his heart 
was ready to sink within him, when a happy 
thought, doubtless from the Spirit of God, entered 
his mind. It was as if these words had been whis- 
pered in his ear, "Look to Jesus ; you have His 
Atonement. What more would you have ? " 

Immediately, as if a load had been removed from 
his shoulders, his soul bounded into light and liberty. 
Just after this the ship was thrown over a large rock, 
and captain and crew eventually reached the shore, 
to give thanks to God for their most marvellous 
deliverance.— H. L. Hastings. 

350. ATONEMENT, Resting in. A friend of 
mine had been told that the word of life was con- 

* tained in his Bible. He went quietly home, and he 
said, "If it is there I will find it." He began with 



Genesis ; he could not see anything about salvation 
in the first chapter ; he went to the second chapter, 
to the third, and all through Genesis, and then got 
into Exodus, but he could not understand it a bit ; 
then when he came to Leviticus and all the beasts 
of sacrifice, he thought, " I cannot see what is 
meant by it." But he was not to be beaten. He 
was wanting salvation, and he was told it was 
there. He went on further, until in due course of 
time he reached that good Evangelical chapter, 
Isaiah liii. He read carefully until he came to the 
words, "By His stripes we are healed." "That 
is it," said he ; " I have it now ; we are healed ; / 
am healed ; there is no hoping or wishing, or 
'perhaps,' or 'but,' or 'if;' we are healed." — 
Dr. Mackay. 

351. ATONEMENT, Sufficiency of. "After five 
months' continual expectation that the Divine ven- 
geance would plunge me into the bottomless pit," 
Cowper says, "I became so familiar with despair 
as to have contracted a sort of hardness and indif- 
ference as to the event. I began to persuade my- 
self that while the execution of the sentence was 
suspended it would be for my interest to indulge a 
less horrible train of ideas than I had been accus- 
tomed to muse upon. ' Eat and drink, for to-morrow 
thou shalt be in hell,' was the maxim on which I 
proceeded. By this means I entered into conversa- 
tion with the Doctor, laughed at his stories, and 
told him some of my own to match them ; still, 
however, carrying a sentence of irrevocable doom 
in my heart." 

The Word of God at last brought to him relief. 
He had long neglected it as in his case useless. 
Chancing to find a Bible in a garden, he opened it, 
and read the story of the raising of Lazarus from 
the dead. The Redeemer's character seemed to 
him most lovely, and he wept to think that he had 
sinned against so beneficent a Being. Thus peni- 
tence succeeded despair. The effect upon his mind 
was soothing and hopeful, and he again sought con- 
solation in the Scriptures. The first passage at 
which he opened was, " Whom God hath set forth 
to be a propitiation through faith in His blood, to 
declare His righteousness for the remission of sins 
that are past, through the forbearance of God." 
"Immediately," he says, "I received strength to 
believe, and the full beams of the Sun of Righteous- 
ness shone upon me. I saw the sufficiency of the 
Atonement He had made, my pardon sealed in His 
blood, and all the fulness and completeness of His 
justification. In a moment I believed, and received 
the Gospel." 

352. ATONEMENT suited to all. The first 
sermon which he [Robert Hall] delivered at Cam- 
bridge, after he had assumed the office of pastor, 
was on the doctrine of the Atonement, and its 
practical tendencies. Immediately after the con- 
clusion of the service one of the congregation, who 
had followed poor Mr. Robinson [his predecessor] 
through all his changes of sentiment, went into the 
vestry and said, "Mr. Hall, this preaching won't 
do for us ; it will only suit a congregation of old 
women." "Do you mean my sermon, sir, or the 
doctrine?" "Your doctrine" "Why is it that 
the doctrine is fit only for old women?" "Because 
it may suit the musings of people tottering upon the 
brink 01 the grave, and who are eagerly seeking 
comfort." " Thank you, sir, for your concession. 
The doctrine will not suit people of any age, unless 



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it be true ; and if it be true, it is not fitted for old 
women alone, but is equally important at every 
age." — Dr. Olinthus Gregory. 

353. ATONEMENT the doctrine of the true 
Church. It is an error to believe that Christianity 
did not exist before the Reformation save under the 
Roman Catholic form. . . . Anselm of Canterbury- 
laid down as the very essence of Christianity the 
doctrines of the Incarnation and Atonement ; and in 
a work in which he teaches us how to die he says 
to the departing soul, "Look only to the merits 
of Jesus Christ." St. Bernard proclaimed with a 
powerful voice the mysteries of Redemption. "If 
my sin cometh from another," says he, " why should 
not my righteousness be granted me in the same 
way ? " . . . Reflect above all on the thousands of 
souls obscure and unknown to the world who have 
nevertheless been partakers of the real life of Christ. 

A monk named Arnoldi every day offered up this 
fervent prayer in his quiet cell — " O Lord Jesus 
Christ ! I believe that Thou alone art my redemp- 
tion and my righteousness." Christopher of Uten- 
heim, a pious bishop of Basle, had his name inscribed 
on a picture painted on glass, which is still in that 
city, and surrounded it with this motto, which he 
desired to have continually before his eyes — "My 
hope is in the cross of Christ ; / seek grace and not 
works." A poor Carthusian friar named Martin 
wrote a touching confession, in which he says — " O 
most merciful God ! I know that I cannot be saved 
and satisfy Thy righteousness than by the merits, 
by the most innocent passion, and by the death of 
Thy dearly beloved Son. Holy Jesus ! all my sal- 
vation is in Thy hands." Then the good Carthusian 
placed his confession in a wooden box, and enclosed 
it in a hole he made in the walls of his cell. The 
piety of brother Martin would never have been known 
if the box had not been discovered in 1776 as some 
workmen were pulling down an old building that 
had formed part of the Carthusian convent at 
Basle. — D'Aubigne (condensed). 
» # 

354. ATONEMENT, why not found in Scrip- 
ture. Dr. Taylor, of Norwich, once said to the 
excellent Mr. Newton, " Sir, I have collated every 
word in the Hebrew Scriptures seventeen times ; 
and it is very strange if the doctrine of Atonement, 
which you hold, should not have been found by me." 
Mr. Newton replied, " I am not surprised at this : 
I once went to light my candle with the extinguisher 
on it.' Prejudices, from education, learning, &c, 
often form an extinguisher. It is not enough that 

! you bring the candle ; you must remove the ex- 
tinguisher." 

355. ATONEMENT, why offered and how. 

Lewis II. of France died of vexation, occasioned 
by the revolt of his son Lewis of Bavaria. The 
broken-hearted father said as he expired, " I forgive 
Lewis ; but let him know he has been the cause of 
my death." The sins of men were the cause of the 
Messiah's death ; yet in dying He declared, "Father, 
forgive them, for they know not what they do." 

356. ATONEMENT, Worth of. A deaf and 
dumb scholar once wrote on the slate to his teacher, 
"I cannot see how Jesus Christ alone should be 
able to die for all men." The teacher (Charlotte 
Elizabeth) thought for a while how she should open 
fc\s mind to the blessed truth ; and then she went 
out and brought in a whole apronful of dead leaves, 



which she put on one end of her desk ; then she 
took off a diamond ring, and put it on the other end. 
The countenance of the mute scholar lighted up in 
a moment. "I see it now," he wrote, "Jesus is a 
diamond worth more than all the leaves of a dead 
world." 

357. ATTACK in Christian warfare. Old 

Suwarrow's idea of war is mine — "Forward and 
strike ! No theory ! Attack ! Form column ! 
Charge bayonets ! Plunge into the centre of the 
enemy." Our one aim is to save sinners, and this 
we are not to talk about, but to do in the power 
of God. — Spurgeon. 

358. ATTACK must be kept up. At the battle 
of Meanee an officer who had been doing good 
service came up and said, "Sir Charles, we have 
taken a standard." The general looked at him, but 
made no reply, and, turning round, began speaking 
to some one else ; upon which the engineer, thinking 
he had not been heard, repeated, " Sir Charles, we 
have taken a standard." Sir Charles turned sharp 
round upon him, with a thundering voice, and said, 
" Then go and take another ! " 

359. ATTAINMENT, Disappointment in. The 

Turkish Prince Alp Arslan, dying of Joseph's 
dagger-stroke, bequeathed an admonition to the 
pride of kings which Gibbon has preserved. 
"Yesterday as, from an eminence, I beheld the 
numbers, the discipline, and the spirit of my armies, 
the earth seemed to tremble under my feet, and I 
said in my heart, ' Surely thou art the king of the 
world, the greatest and most invincible of warriors.' 
These armies are no longer mine, and in the con- 
fidence of my personal strength I now fall by the 
hand of an assassin." The inscription on his tomb 
invited those who had seen the glory of Alp Arslan 
exalted to the heavens to meditate upon its present 
burial in the dust. — Francis Jacox. 

360. ATTAINMENTS, Christian. A story is 
told of a traveller in Vienna who was not a little 
startled at seeing the Danube water-mark on the 
upper story of a house far above his head. To have 
reached that height the river must have overflown 
the entire city and drowned the people. On inquiry 
he was told, " Oh no ! the river never rose to that 
height ; but when the memorial was below the 
children used to deface it, and so the mark had 
been removed beyond their reach." Do not men do 
something like this with the high-water-mark of 
Christian attainments — put it beyond the reach of 
ordinary mortals and outside the rude jostlings of 
this everyday world around us ? Their notion of 
piety is transcendental and utterly unreal — so much 
so that they never expect to attain to it themselves 
or to see any one else attaining to it. — B. 

361. ATTAINMENTS, Christian. "It's true, 
Paul, you have learned this, and attained to this 
measure of grace ; but what shall I do ? Ah, poor 
creature ! it is a hard lesson for me " [Cromwell on 
his deathbed] " to take out. I find it so? " But read- 
ing on to the thirteenth verse (Phil, iv.), where Paul 
saith, "I can do all things through Christ, who 
strengtheneth me," then faith began to work and his 
heart to find support and comfort, and he said thus 
to himself, " He that was Paul's Christ is my Christ 
too," and so he drew water out of the wells of 
salvation. — Paxton Hood, 



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A UDIENCE 



362. ATTAINMENTS not always to our credit. 

An Austrian lady once said to an English gentle- 
man, " What miserable French you English people 
speak ! " " You must make some allowance for us," 
replied the gentleman ; " we never had the estimable 
advantage of having our capital occupied by French 
troops." — Dr. Wayland. 

363. ATTENDANCE at worship, Change in. 

While the Rev. R. Watson was preaching, one 
Sabbath morning, at Wakefield, in Yorkshire, he 
observed a man rise from his seat to look at the 
clock in the front of the gallery, as though he 
wished to give the preacher a hint to approach to a 
conclusion. Mr. Watson observed, in a very signifi- 
cant manner, "A remarkable change has taken 
place among the people of this country in regard to 
the public services of religion. Our forefathers put 
their clocks on the outside of their places of worship, 
that they might not be too late in their attendance. 
We have transferred them to the inside of the 
house of God, lest we should stay too long in His 
service. A sad and ominous change ! " And then, 
addressing the man whose rude behaviour had 
called forth the remark, he said, "You need be 
under no alarm this morning : I shall not keep you 
beyond the usual time." 

364. ATTENTION and memory. There is 
nothing more strange than the way in which, some 
period of my life that I supposed to be an entire 
blank — if I will think about it for a little while — 
begins to glimmer into form. As the developing 
solution brings out the image on the photographic 
plate, so the mind has the strange power, by fixing 
the attention, as we say (a short word which means 
a long mysterious thing), upon that past that is half 
remembered and half forgotten, of bringing it into 
clear consciousness and perfect recollection. And 
there are instances, too, of a still more striking 
kind, familiar to some of us — how in what people 
call morbid states, men remember their childhood, 
which they had forgotten for long years. You may 
remember the old story of the dying woman begin- 
ning to speak in a tongue unknown to all that stood 
around her bed. When a child she had learned 
some Northern language, in a far-off land. Long 
before she had learned to shape any definite remem- 
brance of the place she had been taken away, and 
not having used, had forgotten the speech. But at 
last there rushed up again all the old memories, 
and the tongue of the dumb was loosed, and she 
spake ! — Maclarcn. 

365. ATTENTION gained by that which 
astonishes. I sat last year about this time on the 
beach at Mentone by the Mediterranean Sea. The 
waves were very gently rising and falling, for there 
was little or no tide and the wind was still. The 
waves crept up languidly one after another, and I 
took little heed of them, though they were just at 
my feet. Suddenly, as if seized with a new passion, 
the sea sent up one far-reaching billow, which 
drenched me thoroughly. Quiet as I had been 
before, you can readily conceive how quickly I was 
on my feet, and how speedily my day-dreaming 
ended. I observed to a ministering brother at my 
side, " This shows us how to preach ; to wake 
people up we must astonish them with something 
they were not looking for." — Spurgeon. 

366. ATTENTION, how obtained. On one 



occasion Cecil was preaching a charity sermon, one 
Sunday afternoon, to a large congregation, chiefly 
composed of the lower orders, who had probably 
just got up from their dinners ; for they appeared 
heavy and sleepy. Some lounged, some turned 
their backs on him, until he almost felt it useless to 
go on. But he would not be disheartened. "I 
must have attention," I said to myself ; "I will be 
heard. The case was desperate, and in despair I 
sought a desperate remedy. I exclaimed aloud, 
' Last Monday morning a man was hanged at 
Tyburn ! ' Instantly the face of things was changed. 
All was silence and expectation. I caught their 
ear, and retained it throughout the sermon." 

367. ATTENTION, Personal. Our Henry the 

Second is said to have always known again those 
he once saw. Michelet says of Lewis the Eleventh 
that he seemed to know every one — to know the 
whole kingdom, man by man. Montezuma, monarch 
of unhappy renown, knew the name of every man in 
the army, and was careful to discriminate his proper 
rank. — Francis Jacox. 

368. ATTENTION, Proper direction of. A 

nurseryman about to plant a number of young 
saplings, some straight and some crooked, thus 
reasoned with himself — " These straight saplings 
will no doubt grow up to be fine trees without 
much attention on my part ; but I will see if, by 
proper training, I cannot make something of the 
crooked ones also. There will be more trouble with 
them, no doubt, than with the others ; but for that 
very reason I shall be the better satisfied should I 
succeed." — New Cyclopcedia of Anecdotes. 

369. ATTENTION secured. The Rev. John 
Ride often had recourse to some very novel things 
whereby to draw a congregation and secure atten- 
tion. On one occasion he went into a very low, 
ignorant neighbourhood. He stood like one be- 
wildered. With strange gestures and loud bawling 
the people rushed around him. He began by ask- 
ing if any of them could tell him what was the 
current year of our Lord, and suitably remarked 
thereon. He then asked what was the month of 
the year, and then what was that day, the meaning, 
&c., of the Sabbath-day. Then followed an impres- 
sive sermon against Sabbath-breaking. — /. Guest. 

370. ATTENTION secured. The poet Pope on 
one occasion said he would address a field of corn. 
The people wondered what he would say ; when 
Mr. Pope, taking off his hat, and bowing to the 
nodding corn, said, " Gentlemen, give us your ears, 
and we shall never want bread." — Guthrie. 

371. AUDIENCE, a polite. John Wesley always 
preferred the middling and lower classes to the 
wealthy. He said, " If I might choose, I should 
still, as I have done hitherto, preach the gospel to 
the poor." Preaching in Monktown church, a large 
old ruinous building, he says, " I suppose it has 
scarce had such a congregation during this century. 
Many of them were gay, genteel people, so I spoke 
on the first elements of the gospel ; but I was still 
out of their depth. Oh how hard it is to be shallow 
enough for a polite audience! " — Anecdotes of the 
Wesleys. 

372. AUDIENCE, A sufficient. Parmenides, 
upon reading a philosophical discourse before a 
public assembly at Athens, and observing that, 



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AVARICE 



except Plato, the whole company had left hlin, 
continued, notwithstanding, to read on, and said 
that Plato alone was audience sufficient for him. 

373. AUDIENCE, Treatment of. When a man 
first comes into the pulpit he is much perplexed to 
see so many heads before him. When I stand 
there I look upon none, but imagine they are all 
blocks that are before me. — Luther. 

% 374. AUSTERITIES, No comfort in. A per- 
son who had long practised many austerities, 
without finding any comfort or change of heart, 
was once complaining to the Bishop of Alst of 
his state. " Alas ! " said he, " self-will and self- 
righteousness follow me everywhere. Only tell me 
when you think I shall learn to leave self. Will 
it be by study, or prayer, or good works ? " "I 
think," replied the bishop, " that the place where 
you lose self will be that where you find your 
Saviour." 

375. AUSTERITIES, Religious. Baron Palet 
contributed a strange history to the Paris Figaro, 
under the heading of " An Hour among the Dead." 
The dead in this case are living women who regard 
themselves as "dead to the world." They are, in 
fact, the little-known order of the Barefooted Nuns. 
These ladies possess a cloister in Paris, in which 
there are eighteen nuns and a few lay sisters who 
act as their servants. Fourteen of the present staff 
of nuns are under twenty-three years of age. The 
reason of this, according to Baron Palet, is terrible 
enough to justify the intervention of the State. 
The rule of the Clares is so excessively severe that 
nearly all the professed inmates die young. They 
wear a rough woollen dress, with a rope as girdle ; 
they go barefoot on the cold stone flooring ; they 
never warm themselves at a fire — even the kitchen 
fire is placed beyond their access ; they eat meat 
only once a year ; they sleep on a narrow board ; 
they must spend ten hours every day upon their 
knees ; they live entirely upon alms ; they are only 
allowed to speak to one another upon rare occasions. 
One of the nuns, through cultivation of this grace 
of silence, has, it is said, actually lost the power of 
forming a sentence. 

376. AUTHORITY, Human and Divine. Bishop 
Latimer having one day preached before King 
Henry VIII. a sermon which displeased His 
Majesty, he was ordered to preach again on the 
next Sabbath, and to make an apology for the 
offence he had given. After reading his text, the 
bishop thus began his sermon : — " Hugh Latimer, 
dost thou know before whom thou art this day to 
speak ? To the high and mighty monarch, the 
King's Most Excellent Majesty, who can take away 
thy life if thou offendest ; therefore, take heed that 
thou speakest not a word that may displease. But 
then consider well, Hugh, dost thou not know from 
whence thou comest — upon whose message thou art 
sent ? Even by the great and mighty God ! who 
is all-present ! and who beholdeth all thy ways ! 
and who is able to cast thy soul into hell ! There- 
fore, take care that thou deliverest thy message 
faithfully. He then proceeded with the same 
sermon ha had preached the preceding Sabbath, 
but with considerably more energy. The sermon 
ended, the Court were full of expectation to know 
what would be the fate of this honest and plain- 
dealing bishop. After dinner the king called for 



Latimer, and, with a stern countenance, asked him 
how he dared to be so bold as to preach in such 
a manner. He, falling on his knees, replied, his 
duty to his God and his prince had enforced him 
thereto, and that he had merely discharged his duty 
and his conscience in what he had spoken. Upon 
which the king, rising from his seat, and taking 
the good man by the hand, embraced him, saying, 
" Blessed be God I have so honest a servant ! " 

377. AUTHORITY of the Church, False. When 
the Assembly met at Edinburgh in 1582, Andrew 
Melville inveighed against the absolute authority 
which was making its way into the Church, whereby 
he said they intended to pull the crown from 
Christ's head and wrest the sceptre out of His 
hand ; and when several articles of the same tenor 
with his speech were presented by the Commission 
of the Assembly to the king and Council, craving 
redress, the Earl of Arran cried out, " Is there any 
here that dare subscribe these articles ? " Upon 
which Melville went forward and said, " We dare, 
and will render our lives in the cause ; " and then 
took up the pen and subscribed. 

378. AVARICE, Greed of. A poor man, in great 
distress, upon one occasion called upon a wealthy 
old miser, and said, "I am come to ask you a very 
great favour." " Sit down," said the miser ; " but 
before you ask your favour let me ask you another." 
li What is it ? " said the poor man. " My favour," 
said the miser, " is, that you will ask me for 
nothing." "Ah!" said the poor man, "if that is 
the case I may as well go ; " and he left the miser 
chuckling over his bags of gold. 

379. AVARICE, Illustration of. A beggar was 
once met by Fortune, who promised to fill his wallet 
with gold, as much as he might please, on condition 
that whatever touched the ground should turn at 
once to dust. The beggar opens his wallet, asks 
for more and yet more, until the bag bursts, the 
gold has fallen to the ground, and all is lost. — From 
the Russian. 

380. AVARICE overcomes affection. After 
service one Sunday a lady who belonged to my 
congregation asked me to accompany her to her 
father's sick chamber, and soothe and prepare him 
for his last hour. We found the dying man propped 
up in bed, perplexed and anxious, though relieved 
by my presence and by his recollection of my office. 
His other married daughter, when I entered the 
room, was warmly entreating him to cancel a bond 
for a considerable amount which he had lent to her 
husband. Upon hearing this his other daughter 
as earnestly besought him not to comply with her 
sister's petition; and thus to deprive her family of 
what they thought themselves entitled to. Hesi- 
tating and trembling, he looked first to one and 
then to the other, and finally to me, and entreated 
me to persuade his daughters to leave him in quiet, 
and afterwards to administer to him some religious 
instruction and comfort. One of them, on the 
contrary, now appeared to have brought me as an 
advocate on her behalf, and wished me to use my 
influence on her side. I more than once attempted 
to ascertain the state of his mind, but was inter- 
rupted by the renewed entreaties of his daughters 
and their altercations with one another. It was 
not his approaching death that troubled them so 
much as the approaching decision by death in the 



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BACKSLIDERS 



affair of the lent money. Scarcely any scene could 
be more powerfully illustrative of the accursed 
passion of avarice. — Leifchild (abridged). 

381. AVARICE, Priestly. A young man, a 
Roman Catholic, had lost a daughter whom he 
loved intensely. After the child's death he went 
to the priest concerning her condition. Masses 
were suggested to bring the child's soul out of pur- 
gatory. Thirty shillings in English money value 
was asked by the priest. The father was unable 
to furnish this amount. He offered the priest some 
shillings — all, indeed, that he possessed. " No," said 
the priest, " I cannot offer masses for such a trifling 
sum." After some further words this hireling said, 
" I saw a young pig at your house. If you will give 
it me I will offer high mass for the child." The 
bargain was struck, and the creature delivered to 
the priest. This man had invited me with some 
other priests to his house to dinner. I knew the 
circumstances ; judge my astonishment and indig- 
nation when the uncovered dish revealed the roasted 
pig which had been taken from the poor and suffer- 
ing father. — Pastor Chiniquy. 

382. AVARICE, Punishment of. The Parthians, 
having conquered the Roman general, Crassus, who 
invaded their country, the Parthian king is said to 
have poured into his mouth melted gold, saying, 
" Now be satiated with what thou covetedst through 
life." — Little s Historical Lights. 

383. AWAKENING, Song the means of. A gay, 
thoughtless young woman in Scotland was one day 
invited by an acquaintance to accompany her to a 
Moody and Sankey meeting. She declined to go, 
but on being further pressed, consented and went. 
She was not impressed by anything she heard in the 
course of the meeting. Indeed, she thought there 
was "nothing in it," and wondered why they should 
make so much ado about what seemed so common- 
place. The last hymn, "Yet there is room," was 
being sung by Mr. Sankey alone. He had reached 
the last stanza — 

" Ere night that gate may close, and seal thy doom, 
Then the last long cry, ' No room, no room ! ' 
' No room, no room ! ' oh, woeful cry, ' No room ! ' " 

These last words of Dr. Bonar's hymn fell upon 
the ears of the young woman like a sudden thunder- 
clap. She left the meeting, but the words went 
with her.. " Xo room, no room ! " still rang in 
her ears. Conscience awoke at the sound of this 
warning bell. Nor could she rest until, as she 
trusts, she found rest in the great Redeemer. — 
Br. Pentecost. 

384. AWE, Insensible to. Sapor, as he passed 
under the walls of Amida, resolved to try whether 
the majesty of his presence would not awe the 
garrison into immediate submission. The sacri- 
legious result of a random dart, which glanced 
against the royal tiara, convinced him of his error. 
— Gibbon. 

385. BACKSLIDER, A word in season to. A 

Christian young man, who had fallen into the 
neglect of God's house and ways of worldly and 
fashionable conformity, called on a deacon of the 
church, who was a watchmaker, and asked him to 
repair his watch. " What is the difficulty ? " said 
the elder of the two. " It has lost time lately," 
said the young man. The deacon looked at him 



with a steady and significant look, and said, " And 
haven't you lost time lately?" The words were 
the means of bringing the backslider back again to 
repentance and to duty. 

386. BACKSLIDER and prayer. At family 
prayer little Mary, one evening when all was silent, 
looked anxiously in the face of her backsliding father, 
who had ceased to pray in his family, and said to 
him with quivering lips, " Pa, is God dead ? " "No, 
my child — why do you ask that ? " " Why, Pa, you 
never talk to Him now as you used to do," she 
replied. These words haunted the father until he 
was mercifully reclaimed. — Henry T. Williams. 

387. BACKSLIDER, Death of. Prancis Spira, 
an Italian lawyer, embraced Christianity, discovered 
great zeal in its diffusion, and was distinguished for 
his extensive knowledge of the gospel. When he 
found that he was likely to suffer for the sake of 
Christ he publicly recanted ; and soon after being 
seized with illness, and having the prospect of death 
before him, he was visited by several eminent Chris- 
tians, who conversed and prayed with him, but with- 
out avail. He died in a state of the most awful 
despair, declaring the impossibility of his finding 
mercy at the hands of God. — Cyclopaedia of Religious 
Anecdote. 

388. BACKSLIDER, Repentance of. In the, 
reign of Queen Mary, Archbishop Cranmer became 
obnoxious to her persecuting spirit. She was deter- 
mined to bring him to the stake ; but previously 
employed emissaries to persuade him, by means of 
flattery and false promises, to renounce his faith. 
The good man, overcome, subscribed to the Church 
of Rome. His conscience smote him, however, and he 
returned to his former persuasion. When brought 
to the stake he stretched forth the hand that had 
made the unhappy signature, and held it in the 
flames till it was entirely consumed, frequently 
exclaiming, " That unworthy hand ! " after which 
he patiently suffered martyrdom. 

389. BACKSLIDERS, a difference in. Elder 
Knapp was once showing, in a sermon, the differ- 
ence between a mere professor and a genuine Chris- 
tian. By the way of illustration he said that if 
you should turn the former out of the church he 
would act like a hog, that turns round and tries to 
root the pen down ; but that the other would be 
like a lamb, that looks wistfully towards the fold, 
and longs to be within it again. — Christian Age. 

390. BACKSLIDERS, Prayer a test of. A pastor 
related in our hearing how he once had under his 
care a church blessed with many innocent women. 
One of the best of these, who had overworked her- 
self, suddenly became, as she supposed, "a cast- 
away." She sent for her pastor, and confided to 
him her deplorable condition. She could not pray. 
To read the Bible was a hated task ; she must be 
a castaway. The pastor considered for a while ; then 
he said. "Have you confidence enough in me to 
do exactly what I tell you % " " Certainly," she 
replied ; she had full confidence in her pastor's 
judgment. "Put your hand in mine," he said. 
She obeyed. " Now give me your solemn promise 
never to open a Bible or attempt to pray until I 
give you leave." After a moment's hesitation sho 
made the required promise, and the minister took 
his leave. I think it was that very day — perhaps 
the day after — that a messenger came in hot haste 



BACKSLIDING 



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BANKRUPTCY 



for the minister to hurry to the good sister's house. 
With a quiet smile the pastor turned to that errand. 
As he showed his face at the door the sister rushed 
to him, crying, " Release me ! release me quick, or 
I shall pray ! I must pray, I will pray ! — you shall 
not hinder me !" "Do pray," said her pastor ; 
and that was the last of her being "a castaway." 
— Christian Age. 

391. BACKSLIDING, Cause of. Mr. Moody 
says that on coming back to this country, after an 
absence of eight years, he found that nineteen out 
of twenty backsliders from the ranks of his former 
converts had been drawn away by the public-house. 

392. BACKSLIDING, Excuses in. Numbers of 
the Greenlanders, who for a time adhered to the 
Moravian missionaries, and promised well, drew 
back, and walked no more with them ; while the 
greater part of those who were wavering, seduced 
oy the concourse of their heathen countrymen, again 
joined the multitude. One being asked why he 
could not stay, answered, "I have bought a great deal 
of powder and shot, which I must first spend in the 
south in shooting reindeer ; " another, " I must first 
have my fill of bears' flesh ; " and a third, " I must 
have a good boat, and then I will believe." 

393. BACKSLIDING, Hindrance in the way of. 

Disheartened by the extraordinary dangers and 
difficulties of their enterprise, a Roman army lost 
courage, and resolved on a retreat. The general 
reasoned with his soldiers. Expostulating with 
them, he appealed to their love of country, to their 
honour, and to their oaths. By all that could revive 
a fainting heart he sought to animate their courage 
and shake their resolution. Much they trusted, 
they admired, they loved him, but his appeals were 
all in vain. They were not to be moved ; and 
carried away, as by panic, they faced round to 
retreat. At this juncture they were forcing a moun- 
tain pass, and had just cleared a gorge where the 
road, between two stupendous rocks on one side 
and the foaming river on the other, was but a foot- 
path, broad enough for the step of a single man. 
As a last resort he laid himself down there, saying, 
' ' If you will retreat, it is over this body you go, 
trampling me to death beneath your feet. " No foot 
advanced. The flight was arrested. His soldiers 
could face the foe, but could not mangle beneath 
their feet one who loved them, and had often led 
their ranks to victory — sharing like a common sol- 
dier all the hardships of the campaign, and ever 
foremost in the fight. The sight was one to inspire 
them with decision. Hesitating no longer to ad- 
vance, they wheeled round to resume their march, 
deeming it better to meet sufferings, and endure 
even death itself, than trample under foot their 
devoted and patriot leader. Their hearts recoiled 
from such an outrage. ... A more touching 
spectacle bars our return. Jesus, as it were, lays 
Himself down on our path ; nor can any become 
backsliders, and return to the practice and pleasure 
of sin, without trampling Him under their feet. 
These, Paul's very words, call up a spectacle from 
which every lover of Christ should recoil with 
horror : " He," says that Apostle, " who despised 
Moses' law died without mercy ; ... of how 
much sorer punishment, suppose ye, shall he be 
thought worthy who hath trodden under foot the 
Son of God ? "—Dr. Guthrie. 

394. BACKSLIDING, One secret of. "They did 



run well ; " but the fable of Atlanta became their 
history — a golden bait was cast in their path ; they 
stopped to take it, and lost the race. — Harris. 

395. BACKSLIDING, Way open for. About the 
time of the Reformation a certain bishop who had 
embraced the new doctrines, and to whom it was 
therefore of no use, presented a relic (a dead man's 
toe) to the Church at St. Nicholas, Switzerland. 
He made the present conditionally with the power 
of resuming it if he should return to his old ways. — ■ 
Sir John Forbes. 

396. BANISHMENT does not separate from 
God. A noble and a tender man was this Gregory 
[Nazianzen], and so tender because so noble — a 
man to lose no cubit of his stature for being looked 
at steadfastly or struck at reproachfully. " You may 
cast me down," he said, "from my bishop's throne, 
but you cannot banish me from before God's." — 
Mrs. Broiminrj. 

397. BANISHMENT, Sharing. When M. Bar- 
thelemy was sent, with several others, into banish- 
ment at Cayenne, his servant, Le Tellier, came 
running up, as he was getting into the carriage, 
with an order from the Directory permitting him 
to accompany his master. He delivered it to 
Augereau, who, having read it, said, "You are 
determined, then, to share the fate of these men, 
who are lost for ever. Whatever events await them, 
be assured they will never return." "My mind is 
made up," answered Le Tellier ; "I shall be happy 
to share the misfortunes of my master." "Well, 
then," replied Augereau, "go, fanatic, and perish 
with him ; " adding at the same time, " Soldiers, 
let this man be watched as closely as these 
miscreants." 

Le Tellier thi'ew himself on his knees before his 
master, who felt exquisite pleasure at such a moment 
to press so affectionate a friend to his bosom. This 
valuable servant continued to show the same courage 
and attachment during the voyage, and after they 
arrived at Cayenne ; and he was treated as an equal 
and companion, not only by his master, but by the 
companions of his exile. 

398. BANKRUPTCY sometimes a blessing. I 

heard a man who had failed in business, and whose 
furniture was sold at auction, say that when the 
cradle and the crib and the piano went tears would 
come, and he had to leave the house to be a man. 
Now there are thousands of men who have lost 
their pianos, but they have found better music in 
the sound of their children's voices and footsteps 
going cheerfully down with them to poverty than 
any harmony of chorded instruments. Oh how 
blessed is bankruptcy when it saves a man's chil- 
dren ! I see many men who are bringing up their 
children as I should bring up mine, if, when they 
were ten years old, I should lay them on a dissect- 
ing table and cut the sinews of their arms and legs, 
so that they could neither walk nor use their hands, 
but only sit still and be fed. Thus rich men put 
the knife of indolence and luxury to their children's 
energies, and they grow up fatted, lazy calves, fitted 
for nothing at twenty-five but to drink deep and 
squander wide ; and the father must be a slave all 
his life, in order to make beasts of his children. 
How blessed, then, is the stroke of disaster which 
sets the children free, and gives them over to the 
hard but kind bosom of Povertv, who says to them, 
"Work i " And working makes them men. — BcecAer. 



BANQUET 



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BAPTISM 



399. BANQUET, An extravagant. At a banquet 
given by Napoleon's ambassadors a plate of five 
pears cost five hundred and fifty dollars. Napoleon 
.said, when he heard of it, " Such extravagances are 
only to be expected of fools or madmen." 

400. BAPTISMAL regeneration. A French 
Jesuit once visited a tribe of singular people 
(American Indians), and taught, as usual, the effi- 
cacy of baptism. But a chief, when he heard of the 
power of the regenerating Word and Spirit of the 
living God from a Protestant missionary, contrasted 
the teaching of the two in a few plain but un- 
answerable words of broken language : — " That goes 
right here to my heart, not like that other nonsense 
talk. The Great Spirit wants clean here " — (point- 
ing to his heart) — "never mind face. What have 
bad men to do with baptism ? Water on face all 
go for nothing to bad man. Jim Beech-tree mad 
as ever with strong water. Baptize on face do him 
no good : he old Jim still." — Sidney's Life of Sir 
Richard Hill. 

401. BAPTISM and its delay misunderstood. 

Among the proselytes of Christianity there were 
many who judged it imprudent to precipitate a 
salutary rite which could not be repeated ; to throw 
away an inestimable privilege which could never 
be recovered. By the delay of their baptism they 
could venture freely to indulge their passions in the 
enjoyment of this world, while they still retained in 
their own hands the means of a sure and easy 
absolution. — Gibbon. 

402. BAPTISM and the Visible Church. One 

of the parish ministers preaching at Whitewell 
Chapel, Mr. Philip Henry and his family and 
many of his friends being present, was earnestly 
cautioning people not to go to conventicles, and 
used this as an argument against it, "that they 
were baptized into the Church of England." Mr. 
Henry's catholic charity could not well digest this 
monopolising of the great ordinance of baptism, and 
thought it time to bear his testimony against such 
narrow principles, of which he ever expressed his 
dislike in all parties and persuasions. Accordingly, 
he took the next opportunity that offered itself 
publicly to baptize a child, and desired the congre- 
gation to bear witness "that he did not baptize 
that child into the Church of England, nor into the 
Church of Scotland, nor into the Church of the 
Dissenters, nor into the church at Broad Oak, but 
into the Visible Catholic Church of Jesus Christ." — 
Whitecross. 

403. BAPTISM and the Visible Church. When 
I was in San Erancisco a few summers ago, at the 
close of the preaching service a young man came 
up on the steps of the pulpit and said, "You 
don't know me, do you?" I replied, "No, I do 
not remember you." Said he, "I am James 
Parrish. Don't you know James Parrish ? " " Oh, 
yes," I said, "I do know you ; I remember." Then 
the scene all flashed back upon me of a small room 
in Syracuse, New York, and a dying mother who 
sent for me and an elder of the church to come and 
baptize her children ; and again I saw her lying 
there as she turned to me and said, "Mr. Talmage, 
I sent for you ; I am going to die, but I can't die 
until my children are in the Church of God. Will 
you please to baptize them ? " And "in the Name 
of the Father, and of the Son, and of the Holy 
Ghost," I baptized them. Then she folded her 



hands and said, " It is enough. Lord Jesus, 
come quickly." What was the use of having her 
children in the Church ? I said to the young man 
standing on the pulpit-stairs in San Francisco, 
" Oh, yes ; I suppose you yourself have become a 
Christian, haven't you?" "Oh, yes," he said, "I 
have." " I knew you would," I said. " Any young 
man who had a mother like you had could not help 
but be a Christian." 

A father said to his son, " You are too young 
to connect yourself with the Church of God ; " 
and the next day, while they were out in the 
fields, there was a lamb that had strayed away, 
and it was bleating for its mother, and the father 
said to the son, "Take that lamb over to the 
fold to its mother." The boy said, "Father, I 
guess not ; you had better let it stay out here six 
months, and see whether it lives or not ; and if 
it lives, then we can take it in." The father felt 
the truth at his heart, and said, "My son, take 
that lamb in, and you go yourself the next time the 
Lord's fold opens." " Suffer the little children to 
come unto Me, and forbid them not, for of such is 
the kingdom of heaven." — Talmage. 

404. BAPTISM and union. Under my platform 
in Brooklyn I have a baptistery, and if anybody's 
son or daughter brought up in Baptist ideas wants 
to be immersed, you won't catch me reasoning with 
them ; I baptize them. So it is that I immerse, 
I sprinkle, and I have in some instances poured, 
and I never saw there was any difference in the 
Christianity that was made. — Beecher. 

405. BAPTISM, Charity in connection with. 

The Rev. John Clayton being told by a young man, 
in a rather off-hand way, that he was about to 
join the Baptist denomination, "because half an 
hour's examination of the New Testament was 
enough to make any one a Baptist," quietly 
answered that "perhaps such might be the result 
of half an hours examination; but that a little 
further thought and inquiry would at least discover 
that all the proofs and reasons were not on ONE 
side of the question." — Samuel M'All. 

406. BAPTISM, Desire for infant's. Summoned 
once, and in haste, to the d} T ing bed of a mother who 
was anxious to see her child baptized ere she herself 
expired, I found myself able to sympathise with 
her. The last desire of her life, the last effort of 
her sinking heart, was to give the infant to God. 
With her dying arms she laid the new-born lamb 
on the Shepherd's bosom, and ere the water was 
sprinkled on its face the mother had breathed her 
last. Unconscious of the affecting scene, the infant 
received a double baptism— at once baptized by the 
water that fell from our agitated hand and by the 
bitter tears that rolled down on its sweet face from 
a father's cheeks. There was sorrow and anguish 
there. Beside that dead mother there was deep 
solemnity, but no superstition ; and if the wish to 
see her child baptized ere she left it to the care of 
others expressed a mother's weakness, it was one 
with which we felt it no sin to sympathise. — 
Guthrie. 

407. BAPTISM, Infant. An assembly of sixty- 
six pastors — men who had stood the trial of a 
grievous persecution, and sound in the faith — was 
called by Cyprian, in the year 253 of the Christian 
era to decide, not whether infants should be bap- 



BAPTISM 



( 43 ) 



BEAUTY 



tized at all, but whether it should be done imme- 
diately or on the eighth day. If infant baptism 
had been an innovation, it must have been now of 
considerable standing. The disputes about Easter 
show that such an innovation must have formed a 
remarkable era in the Church. It is impossible to 
account for the silence of all antiquity but on the 
footing that it had once been allowed, and that 
infant baptism was the practice of the first 
Churches. — Mil ner. 

408. BAPTISM, Not too young for. In a 

Chinese Christian family at Amoy a little boy, the 
youngest of three children, on asking his father to 
allow him to be baptized, was told that he was too 
young. To this he made the touching reply, 
" Jesus has promised to carry the lambs in His 
arms. As I am only a little boy, it will be easier 
for Jesus to carry me." 

409. BAPTISM of children. Father Taylor, 
speaking ct the objection some preachers had to 
baptizing the children of unconverted parents, took 
a beautiful infant in his arms, and raising it as 
he raised his voice, with an inimitable gesture, 
exclaimed with volcanic vehemence, " Why, if the 
old Devil himself would bring me a child to baptize 
I would baptize it, and say, ' Devil, go to your own 
place ! Angels, take the baby I ' " — Life of Father 
Taylor. 

410. BAPTISM, Water in. Some one sent to 
know whether it was permissible to use warm water 
in baptism ? The Doctor replied, "Tell the block- 
head that water, warm or cold, is water." — Luther's 
Table Talk 

411. BARGAIN, A foolish. On one occasion 
[during Columbus' first voyage] an Indian gave 
half a handful of gold-dust in exchange for one of 
their toys, and no sooner was he in possession of it 
than he bounded to the woods, looking often behind 
him, fearing the Spaniards might repent of having 
parted so cheaply with such an inestimable jewel. — 
Washington Irving. 

412. BASENESS an instinct with some men. 

What the planters of Carolina and Louisiana say, 
or used to say, of black men with flat noses and 
woolly hair was, Macaulay affirms, strictly true of 
Barere : the curse of Canaan was upon him ; he was 
born a slave ; baseness was an instinct in him. The 
impulse which drove him from a party in adversity 
to a party in prosperity was " as irresistible as that 
which drives the cuckoo and the swallow towards 
the sun when the dark and cold months are ap- 
proaching." Those who had to do with him are 
accordingly said to have felt no more hatred to him 
than they felt to the horses which dragged the 
cannon of the foe. The horses had only done accord- 
ing to their kind. So it was with Barere. He was 
of a nature so low that it might be doubted whether 
he could properly be an object of the hostility of 
reasonable beings. — Francis Jacox. 

413. BATTLE, Dreadfulness of. The Duke of 
Wellington said after Waterloo, "There is only 
one thing more dreadful than a battle lost, and that 
is a victory won ; " and everybody remembers how 
the stern soldier sat with clenched hands and com- 
pressed lips in his tent after that famous battle of 
Waterloo, with the tears rolling down his cheeks as 
the list of the British slain was read out to him. 



414. BEATITUDES, Comfort from. I made him 
(his son) read over slowly the Beatitudes, and tried 
to fix my mind and heart upon them and believe 
them ; explaining them to him afterwards, and 
to myself as I went on. " Blessed are, " not the 
successful, but " the poor in spirit. " " Blessed, " not 
the rich, nor the admired, nor the fashionable, nor 
the happy, but " the meek, and the pure in heart, and 
the merciful." That fell upon my heart like music 
— Robertson {during his last illness). 

415. BEAUTIFUL, Strange conception of. When 
I was on the Lake of Zug, which lies bosomed among 
such grand mountains, the boatman, after telling 
some stories about Suwarrow's march through the 
neighbourhood, asked me, " Is it true that he came 
from a country where there is not a mountain to be 
seen ? " "Yes," I replied ; "you may go hundreds 
of miles without coming to one." "That must be 
beautiful !" he exclaimed ; "that must be beautiful !" 
— Julius C. Hare. 

416. BEAUTY and its fading nature. You 

showed me a beautiful leaf in the summer-time, its 
colour rich, its veins exquisitely pencilled, its tints 
matchless in their prettiness and delicacy. But 
where is its beaut} 7 now ? It is commingled with 
the dust, and is trodden under foot of men. And 
that beautiful flower that you gave me ? I tended 
it with scrupulous care, I protected it from every 
blast ; I suffered not the sun to scorch it by day, 
nor the frost by night ; but I could not save it from 
decay. One morning I found it faded, and, a little 
later, the petals scattered upon the floor. Is it not 
so with all mortal beauty ? The bloom on the cheek, 
the roseate hue, the human face divine flushed with 
beauteous fire. How soon that bloom fades ! One 
night's deep grief suffices to destroy it for ever. 
How soon the eye loses its youthful lustre ! How 
soon the forehead has lines cut right across it ! How 
soon the cheeks fall back ! And, when we are not 
thinking of it, old Father Time passes by and 
sprinkles on our heads a handful of snow, to tell us 
that the autumn has come and that winter is nigh. 
— Rev. E. D. Solomon. 

417. BEAUTY and the Divine Mind. It is 

among the mosses of the wall, however, that the 
richest harvest of beauty and interest may be 
gathered. . . . Well do I remember the bright 
July afternoon when their wonderful structure and 
peculiarities were first unveiled to me by one long 
since dead, whose cultured eye saw strange loveliness 
in things which others idly passed, and whose simple 
warm heart was ever alive to the mute appeals of 
humblest wild flower or tiniest moss. There was 
opened up to me that day a new world of hitherto 
undreamt-of beauty and intellectual delight ; in the 
structural details of the moss which illustrated the 
lesson I got a glimpse of some deeper aspect of 
the Divine character than mere intelligence. Me- 
thought I saw Him, not as the mere contriver or 
designer, but in His own loving nature, having His 
tender mercies over all His works — displaying care 
for helplessness and minuteness— care for beauty in 
the works of nature. Small as the object before me 
was, I was impressed — in the wonder of its structure, 
at once a means and an end, beautiful in itself and 
performing its beautiful uses in nature— not with 
the limited ingenuity of a finite, but with the 
wisdom and love of an Infinite Spirit. To that one 
unforgotten lesson, improved by much study of these 



BEAUTY 



( 44 ) 



BEGINNINGS 



little objects alike in the closet and in the field, 
I owe many moments of pure happiness. — Hugh 
MacmiUan. 

418. BEAUTY and virtue. A gentleman had 
two children — one a daughter, who was considered 
plain in her person ; the other a son, who was 
reckoned handsome. One day, as they were play- 
ing together, they saw their faces in a looking-glass. 
The boy was charmed with his beauty, and spoke 
of it to his sister, who considered his remarks as so 
many reflections on her want of it. She told her 
father of the affair, complaining of her brother's 
rudeness to her. The father, instead of appearing 
angry, took them both on his knees, and with much 
affection gave them the following advice: — "I 
would have you both look in the glass every day : 
you, my son, that you may be reminded never to 
dishonour the beauty of your face by the deformity 
of your actions ; and you, my daughter, that you 
may take care to hide the defect of beauty in your 
person by the superior lustre of your virtuous and 
amiable conduct." 

419. BEAUTY common. An entertainment given 
at Bruges was especially distinguished by the radi- 
ant beauty and rich attire of the female nobility. 
"I thought I was the only queen here," exclaimed 
the envious Jeanne of Xavarre ; " but I find myself 
surrounded on all sides by queens." — Student's 
France. 

420. BEAUTY. Corruption claims it. " At Bo- 
logna they showed us the skeleton of a celebrated 
beauty who died at a period of life when she was 
still the object of universal admiration. By way 
of making atonement for her own vanity, she be- 
queathed herself as a monument to curb the vanity 
of others. Recollecting on her deathbed the great 
adulation that had been paid to her charms, and 
the fatal change they were soon to undergo, she 
ordered that her body should be dissected, and 
her bones hung up for the inspection of all young 
maidens who are inclined to be vain of their beauty. 
— Brydone. 

421. BEAUTY in all. Sheridan, when shown 
a single volume entitled " The Beauties of Shake- 
speare," read it for some time with apparent satis- - 
faction, and then exclaimed, " This is all very well, 
but where are the other seven volumes ? " — Horace 
Smith. 

422. BEAUTY no excuse for sin. Byron's 
countenance is a thing to dream of. A certain fair 
lady, whose name has been too often mentioned 
in connection with his, told a friend of mine that 
when she first saw Byron it was in a crowded 
room, and she did not know who it was ; but her 
eyes were instantly nailed, and she said to herself, 
" That pale face is my fate." And if a godlike face 
and godlike powers could have made any excuse 
for devilry, to be sure she had one. — Loclchart's 
Life of Scott. 

423. BEAUTY, Perishable nature of. We have 
seen an ancient mirror from the sepulchres of 
Egypt, in which, some three thousand years ago, 
the swathed and mummied form beside whose dust 
it lay looked on her face to admire its beauty; or 
while lamenting them, to conceal, if possible, the 
ravages of time. — Guthrie. 

424. BEAUTY. Sense of, innate. The wife of a 



! Quaker availed herself of her husband's absence to 
\ embellish the house. When he came back he was 

much struck with the alterations, and remonstrated. 
J " Thou'st got those rooms papered ; and I observe 

thou'st got roses in a paper — red roses." "Well," 

said she, " thou wouldst not have drab roses." — 

Denton. 

425. BEAUTY, what it comes to. When at 

Bologna, Byron used to visit the Campo Sancto, the 
sexton of which was a favourite of his, and the 
" beautiful and innocent face" of whose daughter 
of fifteen he used to contrast with the skulls that 
peopled several cells there, and particularly with 
that of one skull dated 1766, "which was once 
covered (the tradition goes) by the most lovely 
features of Bologna — noble and rich." 

The good King Rene had painted on the walls of 
one of the rooms in the Celestine Monastery at 
Avignon a skeleton — it was that of a once surpassing 
beauty who had won his heart. — Francis Jacox. 

426. BEGINNINGS, Insignificant. It is remark- 
able how insignificant incidents at the first blush 
have appeared which have proved to be pregnant 
with momentous consequences. A street riot at 
Boston and at Paris turned out to be the two great 
revolutions of modern times. — Lord Beaconsfield. 

427. BEGINNINGS, Result of small. The story 
is an old one, but good, for all that. Said the 
camel, " It is cold out here ; may I put my head 
within your door ? " The merchant could not find 
it in his heart to refuse. Before long the camel's 
neck, as well as his head, was within the little 
room ; then his shoulders ; then his whole body. 
So the merchant was crowded out entirely, for the 
room was not big enough for both of them. 

428. BEGINNINGS, Small. A man in Tolland, 
Ct., found a very small potato in one of his pockets 
when he came in from his work. " Here," said he, 
laughingly, to a boy twelve years old who lived 
with him, " plant that, and you shall have all you 
can raise from it till you are of age." 

The bright little boy cut the potato into as many 
pieces as there were "eyes " in it, and planted it. 
In the autumn he dug and laid by the increase of 
it, and planted that in the following spring. Next 
year he planted the larger crop gathered the pre- 
vious autumn. The potatoes grew healthily and 
did well, and his fourth year's harvest amounted to 
four hundred bushels. The farmer asked to be re- 
leased from his bargain, for he saw that the boy's 
planting would cover all his land. And yet it is 
quite common to despise " the day of small things ! " 

429. BEGINNINGS, Small. A Welsh clergyman 
asked a little girl for the text of the last sermon. 
The child gave no answer ; she only wept. He 
found out that she had no Bible in which to look 
out for the text ; and this led him to inquire whether 
her parents or neighbours had a Bible. He was 
from that circumstance induced to begin a Bible 
Society for Wales. Some good people in London 
said, "Why should not we have a Bible Society 
for England too?" And others said, "And for 
France, and the nations of Europe ? " And then 
another said, " Why not have a Bible Society for 
the whole world ? " The tears of that little girl led 
to the formation of the British and Eoreign Bible 
Society. 



BELIEF 



( 45 i 



BELIEVING 



430. BELIEF, A general, comes first. As the 

condemned man believeth first the king's favour to 
all humble suppliants before he believes it to him- 
self, so the order is, not to look to God's intention 
in a personal way, but to His complacency and 
tenderness to all repentant sinners. This was St. 
Paul's method, embracing by all means that great 
and faithful saying, "Jesus Christ came to save 
sinners " before He ranked himself in front of 
those sinners (1 Tim. i. 15). — Rutherford. 

431. BELIEF and knowledge. About the year 
1742 Mr. Drachart, the Danish missionary in Green- 
land, baptized nine persons. Among these was 
an old man who, when he heard that his two 
daughters were to be baptized, went to the mis- 
sionary and asked if he might not be baptized too. 
"It is true," said he, "I can say but little, and 
very probably I shall never learn so much as my 
children ; for thou canst see that my hairs are quite 
grey, and that I am a very old man ; but I believe 
with all my heart in Jesus Christ, and that all 
thou say est of Him is true." So moving a petition 
could not be refused, though the aged suppliant was 
unable to retain the usual questions and answers 
in his memory. He was much affected while the 
ordinance was performed, and moistened the place 
where he was baptized with his tears. 

432. BELIEF in God. Not long ago a man said 
to me, " I cannot believe." " Whom. ? " I asked. 
He stammered, and said again, "I cannot believe." 
I said, "Whom?" "Well," he said, "I can't 
believe." " Whom?" I asked again. At last he 
said, " I cannot believe myself." " Well, you don't 
need to. You do not need to put any confidence 
in yourself. The less you believe in yourself the 
better. But if you tell me you can't believe God, 
that is another thing ; and I would like to ask you 
why ! " — Moody. 

433. BELIEF, Influence of. Carlyle tells of a 
conversation at which he was once present more 
than fifty-six years ago. Some one was talking of 
the mischief which beliefs had produced in the 
world. " Yes," Carlyle said, " belief has done much 
evil, but it has done all the good. We do not, we 
cannot, certainly know what we are, or where we 
are going. But if we believe nobly about ourselves, 
we have a chance of living nobly. If we believe 
basely, base we shall certainly become." — Froude. 

434. BELIEF, Uncertainty of. Some men's un- 
certainty and haziness in the matter of religious 
beliefs remind us of the story of a celebrated legal 
notability of Edinburgh. Coming home after a 
night spent in convivialities, he was so confused 
as to be unable to tell his way to his own house in 
Picardy Place. He saw an industrious housemaid 
cleaning a doorstep, and went up to her saying, 
"Eh, my girl, can you tell me where John Clerk 
lives ? " " Dinna speer at me," says the girl, " with 
your nonsense, when you're John Clerk himsel' ! " 
"Ay, ay," said he, "I ken that vera well; but 
John Clerk wants to know where John Clerk 
lh~«."— B. 

435. BELIEF, Unity of. Where there is a transit 
of Venus, or of some other planet, and twenty men 
look at it, the sensitiveness of some of them is such 
that they will see it quicker than the others, so that 
there will be an appreciable point of time between 
the seeing of one and the seeing of another. One 



being quick, and another slower, and another still 
slower, there are differences of seconds in the times 
when the contact reports itself to the different 
persons ; and seconds are of great importance in 
such matters. Distinguished observers have " per- 
sonal " equations, as they are called, by which they 
measure each other in this matter of swiftness and 
accuracy. One is at the top of the list, another is 
lower down on the list, and another is still lower 
down ; and in comparing the results of their obser- 
vations, allowance has to be made for the personal 
equation of each. And that which is true of the 
nervous system in regard to sight is a thousand 
times more true with respect to the higher functions. 
Eor example, take a person who is a roaring, jolly, 
coarse-fibred man. He loves his friend. Yes, a 
kind of love he has — that sort of love which he 
shows by coming up and slapping you on the back 
so hard as to knock you half across the sidewalk, 
and saying, " You are my friend ; I like you ! " 
Not far off, just over the way, is another nature, to 
whom love is as an atmosphere of coming and going 
elements, full, delicate, sweet, and fine, opening and 
expanding in every direction. And how different 
those two natures are ! How different to them the 
sound of the word "love" is ! To one it is a rude 
shout of good-nature ; to the other it is like the 
music of the spheres. Now to the great realm of 
religious truths belong the social and spiritual 
elements in man. They cannot be learned by the 
senses, nor by arguments, nor by demonstrations ; 
and the idea of a unity of belief is simply absurd. 
Each truth will be to every man what his own 
receiving nature makes it. — Beecher. 

436. BELIEF, Value of. Sir Humphry Davy, at 
a time when he had everything that wealth and 
gay society and worldly distinction and literature $ 
could supply to make him happy, said with a sigh, 

" There is no man I envy so much as the man who 
has a firm religious belief." — Dr. Thain Davidson. 

437. BELIEVERS, Want of consecration in. 

In hundreds of cases I have put the question 
pointedly, "Do you know that you have been instru- 
mental in leading one soul to Christ ? " only to hear 
the sad confession that there has been no effort made 
in that direction. — A. G. Pearson, D.D. 

438. BELIEVING and doing. A gentleman, 
talking about two brothers, said he could not under- 
stand the difference between them. "Oh," replied 
his friend, " the religion of one is DO ; that of the 
other is done. The elder works and toils to get 
favour with God ; the other believes that Jesus 
' paid all the debt ' for him, and now he works so 
cheerfully and well because it is all a ' labour of 
love' and gratitude." 

439. BELIEVING, Firm foundation of. Mr. 

Lyford, a Puritan divine, a few days previous to his 
dissolution, being desired by his friends to give 
them some account of his hopes and comforts, he 
replied, "I will let you know how it is with me, 
and on what ground I stand. Here is the grave, 
the wrath of God, and devouring flames, the great 
punishment of sin on the one hand ; and here am I, 
a poor sinful creature, on the other ; but this is my 
comfort — the covenant of grace, established upon so 
many sure promises, hath satisfied all. The act of 
oblivion passed in heaven is, 'I will forgive their 
iniquities, and their sins will I remember no more, 



BELIEVING 



( 45 ) 



BENEVOLENCE 



saith the Lord.' This is the blessed privilege of 
all within the covenant, of whom I am one. For I 
find the Spirit which is promised bestowed upon 
me, in the blessed effects of it upon my soul, as the 
pledge of God's eternal love. By this I know my 
interest in Christ, who is the foundation of the 
covenant ; and therefore my sins, being laid on Him, 
shall never be charged on me." — Arvine. 

440. BELIEVING, What is. " Mark you," said 
a pious sailor, when explaining to a shipmate at the 
wheel, "mark you, it isn't breaking off swearing and 
the like ; it isn't reading the Bible, nor praying, nor 
being good ; it is none of these ; for even if they 
would answer for the time to come, there's still the 
old score ; and how are you to get over that ? It 
isn't anything that you have done or can do ; it's 
taking hold of what Jesus did for you ; it's forsaking 
your sins, and expecting the pardon and salvation 
of your soul, because Christ let the waves and 
billows go over Him on Calvary. This is believing, 
and believing is nothing else." — New Cyclopaedia of 
Anecdote. 

441. BENEFACTOR, Seeming avarice of. A 

man of the name of Guyot lived and died in the 
town of Marseilles, in France. He amassed a large 
fortune by laborious industry and severe habits of 
abstinence and privation. His neighbours con- 
sidered him a miser, and thought that he was 
hoarding up money from mean and avaricious 
motives. The populace pursued him, whenever he 
appeared, with hootings and execrations, and the 
boys sometimes threw stones at him. He at length 
died, and in his will were found the following words : 
— " Having observed from my infancy that the poor 
of Marseilles are ill supplied with water, which can 
only be purchased at a great price, I have cheeifully 
laboured the whole of my life to procure for them 
this great blessing ; and I direct that the whole of 
my property shall be laid out in building an aqueduct 
foT their use." 

442. BENEVOLENCE and conscientiousness. 

When the Commissions of Excise wrote Wesley, 
" We cannot doubt that you have plate for 
which you have hitherto neglected to make an 
entry," his laconic reply was, "I have two silver 
teaspoons at London, and two at Bristol ; this is all 
the plate which I have at present, and I shall not 
buy any more while so many around me want bread." 
It is estimated that he gave away more than 
£30,000;— Ufe of Wesley. 

443. BENEVOLENCE and imposture. Dr. 

Eothergill, who was undoubtedly a most liberal 
and enlightened philanthropist, was frequently im- 
posed upon, and as frequently told of it. His con- 
stant reply was, " that he would rather relieve two 
undeserving objects than that one deserving person 
should escape his notice." — Percy Anecdotes. 

444. BENEVOLENCE and inhumanity. What 
a contrast is here presented between that picture 
of Gerome which portrays the gladiatorial fight 
in the crowded amphitheatre, and that other, by 
an English artist, which depicts the nurse in the 
hospital of Scutari ! In the former you have in 
the sickening foreground the two combatants. One 
has overcome the other, and with his uplifted sword 
is waiting for directions. The wounded slave has 
turned his eye, with agonising earnestness, upon 
the emperor, pleading for his life, and even his 



conqueror seems almost to join in his mute appeal. 
But the vestal virgins, each with her thumb turned 
downward, are voting for his destruction, and he 
on whose nod a human destiny is at the moment 
hanging has so little concern upon the matter that 
his whole attention seems to be given to the fresh 
fig that he is eating ; while on the benches round 
and round the multitudes are enjoying the spec- 
tacle as the great feature at their holiday festivi- 
ties. Let that stand for a specimen of man's 
inhumanity to man ! 

And now look on this other scene. A hospital 
ward, with sick and wounded men lying on com- 
fortable couches ; a clock upon the wall whose 
fingers point to an hour past midnight ; and in the 
forefront a gentle woman, with a lamp in her hand, 
passing from bed to bed, all unconscious that the 
rough soldier behind her has risen on his elbow to 
kiss her shadow on the wall as she goes by. Let 
that stand for a specimen of holiest benevolence ! — 
Dr. Taylor. 

445. BENEVOLENCE and selfishness. The 

king read out to him [Mencius, a Chinese philo- 
sopher] admiringly two lines from the sacred 
books— "We may be rich and powerful, but we 
ought to have compassion on the widows and 
orphans." "O king," exclaimed Mencius, " if you 
admire that doctrine, ichy do you not practise it I " 
"My Insignificance," replied the king, "has a 
certain defect. My Insignificance loves riches." 
Said Mencius respectfully, "King Neon loved 
riches ; so he shared them with the people." " But," 
went on the king, "my Insignificance loves plea- 
sure." "So did Tai Wang ; so he contrived that 
every one should have recreation, and be able to 
keep a wife." The king was silent. — Rev. H. R. 
Haiceis, M.A. [from the Chinese). 

446. BENEVOLENCE and self-restraint. One 

of our clergy asked his heathen host how he 
managed his affairs so as to give such sums to the 
service of his religion, and he answered by telling 
him that the god whom he and his ancient family 
had chosen to invoke was called the great bright 
god of self-restraint. All that they could spare as 
individuals and as a family went to the great bright 
god of self-restraint — the one-fifth part of their in- 
come went away by that channel. "And yet," 
said he, " you see we are living in comfort, peace, 
and happiness." So it was that the great bright 
god of self-restraint became the banker and pay- 
master for every high and noble purpose that a 
heathen man knew of. Is it not a parable, and 
something much nearer than a parable ? In days 
when, as Dr. Westcott writes, " ease and self- 
pleasure are regarded as the obvious ends of exer- 
tion, and luxury the object of open competition," 
what answer does the figure of the great bright god 
of self-restraint make in comparison with that ? — 
Dr. Benson, Archbishop of Canterbury. 

447. BENEVOLENCE and self-sacrifice. For 

after-times the memory of Oswald's [the Northum- 
berland king] greatness was lost in the memory of 
his piety. "By reason of his constant habit of 
praying or giving thanks to the Lord, he was wont, 
wherever he sat, to hold his hands upturned on his 
knees." As he feasted with Bishop Aidan by his 
side, the thegn or noble of his war-band whom he had 
sent to give alms at his gate told him of a multi- 
tude that still waited fasting without. The king 



BENEVOLENCE 



( 47 ) 



BENEVOLENCE 



at once bade the untasted meat before him to be 
carried to the poor, and his silver dish be parted 
piecemeal among them. Aidan seized the royal 
hand and blessed it. "May this hand," he cried, 
"never grow old ! " — History of English People. 

448. BENEVOLENCE and self-sacrifice. A Pari- 
sian paying a visit to a curate in the middle of 
winter, remarked that he was living in a house 
with naked walls, and inquired why he had not got 
hangings to protect him from the rigour of the cold. 
The good pastor showed him two little children that 
he had taken care of, and replied, " I had rather 
clothe these poor children than my walls." — Percy 
Anecdotes. 

449. BENEVOLENCE and zeal for the public 
good. The footway from Hampton Wick through 
Bushey Park to Kingston-upon-Thames had been 
for many years shut up to the public. An honest 
shoemaker, Timothy Bennett, of the former place, 
consulted an attorney upon the practicability of 
recovering this road for the public good. " I do 
not mean to cobble the job," said Timothy • " for I 
have seven hundred pounds, and I should be wil- 
ling to give up the awl that great folks might not 
keep the upper leather wrongfully." The lawyer 
informed him that no such sum would be necessary 
to try the right. " Then," said the shoemaker, 
" as sure as soles are soles, I'll stick to them to the 
last." Lord Halifax, the then Ranger of Bushey 
Park, was immediately served with notice of action ; 
upon which his lordship sent for Timothy, and 
said, with some warmth, " And who are you that 
has the assurance to meddle in this affair ? " " My 
name, my lord, is Timothy Bennett, shoemaker, 
of Hampton Wick. I remember, an't please your 
lordship, to have seen the people pass by my shop 
to Kingston market ; but now, my lord, they are 
forced to go round about, through a hot sandy 
road, and I am unwilling to leave the world worse 
than I found it. This, my lord, is the reason why 
I have taken this work in hand." "Begone!" 
replied his lordship ; " you are an impertinent 
fellow." However, upon reflection, his lordship 
desisted from his opposition, and reopened the 
road. ^ 

450. BENEVOLENCE, Beauty of. There was 
a dispute among three ladies as to which had the 
most beautiful hand. One sat by a stream and 
dipped her hand into the water and held it up, 
another plucked strawberries until the ends of her 
fingers were pink, and another gathered violets 
until her hands were fragrant. An old haggard 
woman, passing by, asked, "Who will give me a 
gift, for I am poor ? " All three denied her ; but 
another who sat near, unwashed in the stream, 
unstained with fruit, unadorned with flowers, gave 
her a little gift, and satisfied the poor woman. And 
then she asked them what was the dispute ; and 
they told her, and lifted up before her their beauti- 
ful hands. "Beautiful indeed!" said she when she 
saw them. But when they asked her which was 
the most beautiful, she said, " It is not the hand 
that is washed clean in the brook, it is not the hand 
that is dipped in red, it is not the hand that is 
garlanded with fragrant flowers, but the hand that 
gives to the poor, that is the most beautiful." As 
she said these words her wrinkles fled, her staff was 
thrown away, and she stood before them an angel 
from heaven, with authority to decide this question 



in dispute. And that decision has stood the test 
of all time. 

451. BENEVOLENCE, Cheap. Dr. Guthrie, in 
his autobiography, describes an odd character among 
his Scotch country parishioners at Arbirlot " who 
died as he lived, a curious mixture of benevolence 
and folly." The lawyer who drew his will, after 
writing down several legacies of five hundred pounds 
to one person, a thousand to another, and so on, at 

last said, " But, Mr. , I don't believe you 

have all that money to leave." " Oh ! " was the 
reply, " I ken that as well as you ; but I just want 
to show them my goodwill." —Christian Age. 

452. BENEVOLENCE, Conscientiousness iu. A 

very characteristic story is told of Franz Liszt, the 
celebrated Hungarian pianist. A crossing-sweeper 
in miserable plight craved aid of him. Franz had 
only one coin of value in his pocket. It was not 
convenient to part with all of it, nor would his 
sense of duty and charity allow him to pass by. 
He asked the lad to go and get change, and he 
stood there holding the broom and waited till the 
change was safely brought to him — an odd sight 
in the centre of Paris certainly. 

453. BENEVOLENCE, Delicacy in. Wellington, 
we are told, though his name so rarely figured on 
subscription lists, was very liberal in his charities, 
and was not unfrequently victimised by impostors. 
During the Irish famine he is said to have distri- 
buted at least £10,000 among the relief commit- 
tees ; but "he never said a word about it at 
Exeter Hall." — Francis Jacox. 

454. BENEVOLENCE, Delicacy in. A poor 
woman, understanding that Dr. Goldsmith had 
studied physic, and hearing of his great humanity, 
solicited him in a letter to send her something for 
her husband, who had lost his appetite and was 
reduced to a most melancholy state. The good- 
natured poet waited on her instantly, and after 
some discourse with his patient, found him sinking 
in sickness and poverty. The doctor told him they 
should hear from him in an hour, when he would 
send them some pills which he believed would 
prove efficacious. He immediately went home and 
put ten guineas into a chip box, with the following 
label — " These must be used as necessities require. 
Be patient, and of good heart." 

455. BENEVOLENCE, Denial impossible in. 

Once, at the beginning of a year, Father Taylor was 
sent out with a bank-note of fifty dollars to pay a 
bill, which he was to bring back receipted. In due 
time he returned, but with such an expression of 
anxiety, and such an evident desire to escape obser- 
vation, that I was convinced he had been "naughty." 
" Where's the bill, father ? " said mother. " Here, 
my dear." The pucker in his forehead became so 
tremendous that the truth flashed upon me at once, 
and I was fully prepared for mother's astonished 
cry of "It isn't receipted ! Father, you've given 
aicay the money!" I held him so tightly that he 
couldn't run ; so at last he stammered, " Well, wife, 
just round the corner I met a poor brother — a super- 
annuated brother — and — and" — with a tone of con 
viction calculated to prove to us all the utter im- 
propriety of his doing anything else — " and. of 
course, my dear, I couldn't ash him to change it!" 
— Mrs. Judge Russell. 



BENEVOLENCE 



( 48 ) 



BENEVOLENCE 



456. BENEVOLENCE, Gain of. There is truth 
and instruction in the inscription on an Italian 
tombstone, " What I gave away I saved ; what I 
spent I used ; what I kept I lost." " Giving to the 
Lord," says one, "is but transporting our goods to 
a higher floor." — Henry T. Williams. 

9 457. BENEVOLENCE, Gain of. Tiberius IT. was 
so liberal to the poor that his wife blamed him 
for it. Speaking to him once of his wasting his 
treasure by this means, he told her " he should 
never want money so long as, in obedience to Christ's 
command, he supplied the necessities of the poor." 
Shortly after this he found a great treasure under 
a marble table which had been taken up; and 
news was also brought him of the death of a very 
rich man who had left his whole estate to him. — 
Denton. 

458. BENEVOLENCE, Human and Divine. A 

poor Italian chorus-singer, having lost his voice by 
a severe cold, applied to Madame Malibran for 
assistance, to enable him to return to his native 
country. Having made inquiries, she gave the 
Italian five pounds, and, moreover, told him that 
his passage was paid to his native land. The poor 
man, on hearing this glad news, exclaimed, "Ah, 
madame, you have saved me for ever ! " " No, 
no ! " she replied, with a benevolent smile ; " the 
Almighty alone can do that. Pray tell nobody." 
— Frederick Orowest. 

459. BENEVOLENCE known to God. A poor 
Irishwoman went to a venerable priest in Boston, 
and asked him to forward to Ireland her help for 
the famine sufferers. " How much can you spare ? " 
asked the priest. " I have a hundred dollars saved," 
she said, "and I can spare that." The priest 
reasoned with her, saying that her gift was too 
great for her means, but she was firm in her pur- 
pose. It would do her good to know that she had 
helped ; she could rest happier thinking of the poor 
families she had saved from hunger and death. 
The priest received her money with moistened eyes. 
"Now, what is your name?" he asked, "that I 
may have it published." " My name ? " said the 
brave soul counting over her money ; " don't mind 
that, sir. Just send them the help — and God will 

KNOW MY NAME." 

460. BENEVOLENCE, Large-hearted. The little 
interesting village of Ottery St. Mary, in Devon- 
shire, was half consumed by a terrible conflagration. 
A great number of poor families were made house- 
less in a single night, and a large amount of pro- 
perty destroyed. An appeal was sent out through 
the London Times and other journals on behalf of 
the destitute. Immediately the floodgates of bene- 
volence were opened, and it ran with such a rush 
and overflow upon the little burnt-out town that 
the good clergyman in a few days — I believe in 
less than a week — had to cry out in the same 
journals, " Hold ! enough ! " — Elihu Burritt. 

461. BENEVOLENCE, Modern methods of. On 

rising to address the assembly (at a public dinner 
of one of our charitable institutions) a gentleman 
once began his speech in these very appropriate 
words — "Now, gentlemen, that we have eaten and 
drunk the cost of three orphans, we may proceed 
to the business which has brought us together." — 
Rev. T. E. Bridgett. 



462. BENEVOLENCE not lost. Mark Antony, 
when depressed and at the ebb of fortune, cried 
out "that he had lost all, except what he had 
given away." 

463. BENEVOLENCE, Plea for. On one occa- 
sion, a few years ago, on my return from the field 
at evening, I was told that a foreigner had asked 
for lodgings during the night, but that, influenced 
by his dark repulsive appearance, my mother had 
very reluctantly refused his request. I found her 
by no means satisfied with her decision. " What 
if a son of mine was in a strange land ? " she 
inquired, self-reproachfully. Greatly to her relief, 
I volunteered to go in pursuit of the wanderer, and, 
taking a cross-path over the fields, soon overtook 
him. He had just been rejected at the house of 
our nearest neighbour, and was standing in a state 
of dubious perplexity in the street. His looks quite 
justified my mother's suspicions. He was an olive 
complexioned, black-bearded Italian, with an e} 7 e 
like a live coal — such a face as, perchance, looks out 
on the traveller in the passes of the Abruzzi — one 
of those bandit-visages which Salvator has painted. 
With some difficulty I gave him to understand my 
errand, when he overwhelmed me with thanks, and 
joyfully followed me back. He took his seat with 
us at the supper-table ; and when we were all 
gathered around the hearth that cold autumnal 
evening, he told us, partly by words and partly by 
gestures, the story of his life and misfortunes, 
amused us with descriptions of the grape-gatherings 
and festivals of his sunny clime, edified my mother 
with a recipe for making bread of chestnuts ; and 
in the morning, when, after breakfast, his dark 
sullen face lighted up and his fierce eye moistened 
with grateful emotion as in his own silvery Tuscan 
accent he poured out his thanks, we marvelled at 
the fears which had so nearly closed our doors 
against him ; and as he departed we all felt that 
he had left with us the blessing of the poor. — 
/. Whittier. 

464. BENEVOLENCE recompensed of God. 

A poor man came one day to Michael Peneberg, the 
pastor of Seeg, in Bavaria, and begged three crowns, 
that he might finish his journey. It was all that 
Peneberg had ; but as he besought him earnestly in 
the name of Jesus, in the name of Jesus he gave it. 
Immediately afterwards he found himself in great 
outward need, and seeing no way of relief, he prayed, 
" Lord, I lent Thee three crowns ; Thou has not 
yet returned them, and Thou knowest how I need 
them. Lord, I pray Thee give them back." The 
same day brought a messenger with a money- 
letter, which Gossner, his assistant, reached over to 
him, saying, "Here, father, is what you expended." 
It contained two hundred thalers, or about one 
hundred and fifty dollars, which the poor traveller 
had begged from a rich man for the vicar ; and 
the child-like old man, in joyful amazement, cried 
out, "Ah, Lord, one dare ask nothing of Thee, 
for straightway Thou makest one feel so much 
ashamed." — Henry T. Williams {abridged). 

465. BENEVOLENCE, Reward of. A pretty 
story is told about the Princess Eugenie, sister of 
the King of Sweden. She recently sold her diamonds 
to raise funds in order to complete a hospital in 
which she was interested. When visiting this 
hospital, after its completion, a suffering inmate 

j wept tears of gratitude as she stood by his side, and 



BENEVOLENCE 



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BEREAVEMENT 



the princess exclaimed, " Ah, now I see my diamonds 
again ! " 

466. BENEVOLENCE, Tolerance in. A late 
Archbishop of Bordeaux was remarkable for his 
tolerance and enlightened benevolence. The follow- 
ing anecdote is illustrative of this trait in his char- 
acter : — "My lord," said a person to him one day, 
"here is a poor woman come to ask charity ; what 
do you wish me to do for her ? " " How old is she ? " 
"Seventy." "Is she in great distress?" "She 
says so." " She must be relieved ; give her twenty- 
five francs." "Twenty-five francs! My lord, it 
is too much, especially as she is a Jewess." "A 
Jewess!" "Yes, my lord." "Oh, that makes .a 
great difference. Give her fifty francs, then, and 
thank her for coming." — Rev. C. Field. 

467. BENEVOLENCE, with carefulness. Din- 
ing one evening at Monboddo House with the late 
excellent Captain Burnett, previous to his address- 
ing the Free Church congregation of which his 
gallant host was an elder, Dr. Guthrie was some- 
what disconcerted by the evident flurry and annoy* 
ance into which Captain Burnett was thrown by 
the disappearance of a pair of spectacles. "Too 
bad ! Too bad ! " he exclaimed more than onoe ; 
"those glasses cost me fourteen shillings last } 7 ear 
in London, and now the money's gone ! " " ' This 
don't look well for my subscription-book to-night,' 
was my mental reflection," added Dr. Guthrie in 
telling the story. " ' If the loss of a pair of spectacles 
be counted so serious, how am I to look for £50 ? ' 
But what was my surprise and delight when Captain 
Burnett headed the list, after my speech, with a 
subscription of £200 to the Manse Fund." — Memoir 
of Dr. Guthrie. 

468. BENEVOLENCE, with culture and religion. 

The celebrated philanthropist, Howard, who spent 
the best part of his life in travelling over all the 
countries of Europe — "to plunge into the infection 
of hospitals — to survey the mansions of sorrow and 
pain — to remember the forgotten, and to visit the 
forsaken, under all climes " — was not unhappy 
amidst its toils. In a letter from Riga, during his 
last journey, he says — "I hope I have sources of 
enjoyment that depeud not on the particular spot 
I inhabit ; a rightly cultivated mind, under the 
power of religion and the exercise of beneficent dis- 
positions, affords a ground of satisfaction little 
affected by heres and theres." — Whitecross. 

469. BEREAVEMENT, A minister's. I have 
seen many a man learn more at the cradle than he 
ever did from the pulpit. I have seen many a 
brave, strong man, who could face theology, and 
who, if you flashed arguments on him, was not hurt 
by them, any more than a house is damaged by the 
lightning which strikes the lightning-rod and runs 
into the ground. But there came into his home a 
stealthy preacher, without notes. A little flower 
that he has cherished begins to wither — and you 
never know how much you love anything till it 
begins to go out of your hand. And this strong 
man, this wise man, this man that you could not 
reason with, nor do anything with, deliquesced 
like a cluster of grapes that lies under the vintner's 
crushing foot. All his spirit was like the juice that 
runs out. And at last the little bird ceased to sing. 
And the flowers lay around only to be rebuked as 
not so sweet nor so beautiful as the one little pale 



face among them. And he took his little child 
down to say farewell to it, and came back home 
saying, all the way, inwardly, " O God ! God I 
God ! " — Beecher. 

' 470. BEREAVEMENT, Comfort in. During the 
periods between the paroxysm of the fever he 
(Cromwell) occupied the time with listening to 
passages from the sacred volume, or by a resigned 
or despairing reference to the death of his daughter. 
"Read to me," he said to his wife in one of those 
intervals, "the Epistle of Paul to the Philippians." 
She read these words — "I know both how to be 
abased, and I know how to abound : everywhere 
and in all things I am instructed both to be full 
and to be hungry, both to abound and to suffer 
need. I can do all things through Christ which 
strengtheneth me." The reader paused. " That 
verse," said Cromwell, "once saved my life when 
the death of my eldest born, the infant Oliver, 
pierced my heart like the sharp blade of a poniard." 
— Lamartine. 

*471. BEREAVEMENT from God I heard 
lately a simple but significant story. A gardener 
had a rare and beautiful flower in his charge. He 
had bestowed great care on it, and it was approach- 
ing perfection. One day it was missing ; some 
hand had cut it from the stem. He was troubled 
and anxious, but was calmed and satisfied at once 
when the Master came round and said, " I took it." 
— Dr. Raleigh. 

472. BEREAVEMENT, 111 effects of. After the 
death of Stella, Swift's benevolence was contracted, 
and his severity exasperated ; he drove his acquaint- 
ance from his table, and wondered why he was 
deserted. — Dr. Johnson. 

473. BEREAVEMENT, Influence of. It is 

said that gardeners sometimes, when they would 
bring a rose to richer flowering, deprive it for a 
season of light and moisture. Silent and dark it 
stands, dropping one fading leaf after another, and 
seeming to go down patiently to death. But when 
every leaf is dropped, and the plant stands stripped 
to the uttermost, a new life is even then working 
in the buds, from which shall spring a tender 
foliage and a brighter wealth of flowers. So, often, 
in celestial gardening, every leaf of earthly joy 
must drop before a new and divine bloom visits the 
soul. — Mrs. Beecher Stowe. 

474. BEREAVEMENT, Rebuke in. One day, 
when Lady Raffles, while in India, was almost over- 
whelmed with grief for the loss of a favourite child, 
unable to bear the sight of her other children or 
the light of day, and humbled on her couch with a 
feeling of misery, she was addressed by a poor 
ignorant native woman, of the lowest class, who 
had been employed about the nursery, in terms not 
to be forgotten : — " I am come because you have 
been here many days shut up in a dark room, and 
no one dares to come near you. Are you not 
ashamed to grieve in this manner, when you ought 
to be thanking God for having given you the most 
beautiful child that ever was seen? Were you 
not the envy of everybody ? Did any one ever see 
him or speak of him without admiring him ? And 
instead of letting this child continue in this world 
till he should be worn out with trouble and sorrow, 
has not God taken him to heaven in all his beauty ? 

D 



BEREAVEMENT 



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BIBLE 



For shame ! Leave off weeping, and let me open a 
window. " — A rvine. 

475. BEREAVEMENT, Resignation in. " Peace, 
Mary, peace," said a godly woman, who had lost 
all her family, to a godless neighbour who was re- 
belling against the Providence that had taken one 
child of many; "Peace, Mary; while I have six 
pairs of empty shoes to look on, you have but one." 
— Guthrie. 

476. BEREAVEMENT, resignation in, Want of. 

The Duchess of Beaufort, on the death of the Duke, 
shut herself up in a room hung with black, and 
refused all comfort. A Quaker, who found her 
thus disconsolate, in the deepest mourning, ejacu- 
lated, "What! hast thou not forgiven God 
Almighty yet?" The rebuke had such an effect 
that she immediately rose and went about her 
usual and necessary business. — Madame D'Arblay. 

\ 477. BEREAVEMENT, Severity of. Three times 
in his life it is said Daniel Webster wept convul- 
sively. One of these occasions was when he laid 
upon the bed his darling girl, who had died in his 
arms, and turned away from the sight of her life- 
less body. — Cyclopaedia of Biography. 

, 478. BEREAVEMENT, Sympathy in. When 
Professor Wilson resumed his duties after the loss 
of his wife, he met his class with a depressed and 
solemn spirit. Unable at first to give utterance to 
words, he saw he had with him the sympathy and 
tender respect of his students. After a short 
pause, his voice tremulous with emotion, he said, 
" Gentlemen, pardon me ; but since we last met I 
have been in the valley of the shadow of death." — 
Memoirs of Christopher North. 

479. BEREAVEMENTS, Support in. Dr. Gros- 
venor's first wife was a most devout and amiable 
woman. On the Sabbath after her death the 
Doctor expressed himself from the pulpit in the 
following manner: — "I have had an irreparable 
loss ; and no man can feel a loss of this consequence 
more sensibly than myself ; but the cross of a dying 
Jesus is my support : I fly from one death for 
refuge to another." How much superior was the 
comfort of the Christian divine to that of the 
heathen philosopher, Pliny the younger, who says 
that in similar distresses study was his only relief ! 
— Arvine. 

480. BEREAVEMENT, Triumph in. Luther was 
called to part with his daughter Magdalen at the 
age of fourteen. She was a most endearing child, 
and united the firmness and perseverance of the 
father with the gentleness and delicacy of the 
mother. When she grew very ill Luther said, 
" Dearly do I love her ; but, my God, if it be Thy 
will to take her hence, I resign her to Thee without 
a murmur." He then approached the bed, saying 
to her, "My dear little daughter, my beloved 
Magdalen, you would willingly remain with your 
earthly father ; but if God calls you, you will also 
willingly go to your Heavenly Father." She re- 
plied, "Yes, dear father, it is as God pleases." 
"Dear little girl ! " he exclaimed ; " oh how I love 
her! The spirit is willing, but the flesh is weak." 
He then took the Bible, and read to her the follow- 
ing passage : — " Thy dead men shall live ; together 
with my dead body shall they arise. Awake and 
sing, ye that dwell in dust, for the earth shall cast 



out the dead. " He then said, " My daughter, enter 
thou into thy resting-place in peace." She turned 
her dying eyes toward him, and said, with touching 
simplicity, " Yes, father." When her last moments 
were near, she raised her eyes tenderly to her 
parents, and begged them not to weep for her. " I 
go," said she, '"to my Father in heaven," and a 
sweet smile irradiated her dying countenance. 
Luther threw himself upon his knees, weeping 
bitterly, and fervently prayed God to spare her to 
them. In a few moments she expired in the arms 
of her father. Catherine, unequal to repressing the 
agony of her sorrow, was at a little distance, per- 
haps unable to witness the last long-drawn breath. 
When the scene was closed Luther repeated 
fervently, " The will of God be done ! Yes, she 
has gone to her Father in heaven.'* Philip 
Melancthon, who, with his wife, was present, said, 
" Parental love is an image of the Divine love, im- 
pressed on the hearts of men ; God does not love 
the beings He has created less than parents love 
their children." When they were about putting 
the child into the coffin the father said, "Dear 
little Magdalen, I see thee now lifeless, but thou 
wilt shine in the heavens as a star. I am joyous 
in spirit, but in the flesh most sorrowful. It is 
wonderful to realise that she is happy, better taken 
care of, and yet to be so sad." Then turning to her 
mother, who was bitterly weeping, he said, " Dear 
Catherine, remember where she has gone. Ah ! she 
has made a blessed exchange. The heart bleeds, 
without doubt ; it is natural that it should ; but 
the spirit, the immortal spirit, rejoices. Happy 
are those who die young. Children do not doubt, 
they believe ; with them all is trust ; they fall 
asleep." When the funeral took place, and the 
people were assembled to convey the body to its 
last home, some friends said they sympathised for 
him in his affliction. " Be not sorrowful for me," 
he replied ; " I have sent a saint to heaven. Oh, 
may we all die such a death ! Gladly would I 
accept it now." 

481. BIBLE a blank, Suppose. I thought I was 
at home, and that, on taking up my Bible one morn- 
ing, I found, to my surprise, what seemed to be the 
old familiar book was a total blank ; not a char- 
acter was inscribed in or upon it. On going into 
the street I found every one complaining in similar 
perplexity of the same loss ; and before night it 
became evident that a great and wonderful miracle 
had been wrought in the world : the Hand which 
had written its awful menace on the walls of 
Belshazzar's palace had reversed the miracle, and 
expunged from our Bibles every syllable they con- 
tained — thus reclaiming the most precious gift 
Heaven had bestowed and ungrateful man had 
abused. I was curious to watch the effects of 
this calamity on the varied characters of mankind. 
There was, however, universally an interest in the 
Bible, now it was lost, such as had never attached 
to it while it was possessed. Some to whom the 
sacred book had been a blank for twenty years, and 
who never would have known of their loss but for 
the lamentations of their neighbours, were not the 
less vehement in their expressions of sorrow. The 
calamity not only stirred the feelings of men, but it 
immediately stimulated their ingenuity to repair 
their loss. It was very early suggested that the 
whole Bible had again and again been quoted 
piecemeal in one book or another ; that it had 



BIBLE 



BIBLE 



impressed its image on human literature, and had 
been reflected on its surface as the stars on a stream. 
But, alas ! on inspection it was found that every 
text, every phrase which had been quoted, whether 
in books of theology, poetry, or fiction, had been 
remorselessly obliterated. 

It was with trembling hand that some made the 
attempt to transcribe the erased texts from memory. 
They feared that the writing would surely fade 
away ; but, to their unspeakable joy, they found 
the impression durable ; and people at length came 
to the conclusion that God left them at liberty, if 
they could, to reconstruct the Bible for themselves, 
out of their collective remembrances of its contents. 
Some obscure individuals who had studied nothing 
else but the Bible, but who had well studied that, 
came to be the objects of reverence among Chris- 
tians and booksellers ; but he who could fill up a 
chasm by the restoration of words which were only 
partially remembered was regarded as a public 
benefactor. 

At length a great movement was projected 
amongst the divines of all denominations to collate 
the results of these partial recoveries of the sacred 
text. But here it was curious to see the variety 
of different readings of the same passages insisted 
on by conflicting theologians. No doubt the worthy 
men were generally unconscious of the influence of 
prejudice ; yet somehow the memory was seldom so 
clear in relation to texts which told against as in re- 
lation to those which told for their several theories. 

It was curious, too, to see by what odd associa- 
tions of contrast, or sometimes of resemblance, 
obscure texts were recovered. A miser contributed 
a maxim of prudence which he recollected princi- 
pally from having systematically abused. All the 
ethical maxims were soon collected ; for though, as 
usual, no one recollected his own peculiar duties or 
infirmities, every one kindly remembered those of 
his neighbours. As for Solomon's " times for every- 
thing," few could recall the whole, but everybody 
remembered some. Undertakers said there was 
" a time to mourn," and comedians said there was 
" a time to laugh ; " young ladies innumerable re- 
membered there was "a time to love," and people 
of all kinds that there was "a time to hate ; " every- 
body knew that there was "a time to' speak," but a 
worthy Quaker added that there was also " a time 
to keep silence." 

But the most amusing thing of all was to see the 
variety of speculations which were entertained con- 
cerning the object and design of this strange event. 
Many gravely questioned whether it could be right 
to attempt the reconstruction of a Book of which 
God Himself had so manifestly deprived the world ; 
and some, who were secretly glad to be relieved of 
so troublesome a monitor, were particularly pious 
on this head, and exclaimed bitterly against this 
rash attempt to counteract the decrees of Heaven. 
Some even maintained that the visitation was not in 
judgment but in mercy ; that God in compassion, 
and not in indignation, had taken away a Book 
which men had regarded with an extravagant 
admiration and idolatry ; and that, if a rebuke at 
all was intended, it was a rebuke to a rampant 
Bibliolatry. This last reason, which assigned as 
the cause of God's resumption of His own gift an 
extravagant admiration and reverence of it on the 
part of mankind — it being so notorious that even 
the best of those who professed belief in its Divine 
origin and authority had so grievously neglected it 



— struck me as so exquisitely ludicrous that I broke 
into a fit of laughter, which awoke me. 

The morning sun was streaming in at the window 
and shining upon the open Bible which lay on the 
table ; and it was with joy that my eyes rested 
upon those words, which I read with grateful tears — 
"The gifts of God are without repentance." — Rogers's 
Eclipse of Faith (condensed). 

482. BIBLE a chart. Here is a roll of charts of 
a difficult harbour. They were drawn, it may be, by 
Robert Small. They are handed by him to Admiral 
Dupont. The Admiral, the moment he sees them, 
laughs right out, and says, " Do you call this a 
chart ? " It was made with a burnt stick. Robert 
Small, you know, was a slave ; and he had to get his 
knowledge as other slaves get theirs. He was a 
pilot in Charlestown Harbour, however, and he 
knows where the shallow places are, where the deep 
places are, where the obstructions are, and where it 
is clear sailing ; and he makes a rough sketch of 
the whole vicinity, and puts it into Admiral Dnpont's 
hands. . . . Under such circumstances what would 
Admiral Dupont do ? He would say to those under 
him, " Take a cutter, man it, and go out and sound, 
and see if the chart is correct ;" and they would find 
the shoals and channels to be just as they were 
represented to be. And after they had put the chart 
to proof, and found it to correspond to the fact, they 
would report to him, and he would say, " That is a 
good chart, if a black man did make it. It is true, 
and that is the reason why it is good." Now the 
Bible is a chart. It teaches men how to steer where 
the sandbank of temptation is ; where that rock of 
danger is ; where that whirling vortex of passion is. 
The Bible is a chart of salvation ; and if a man only 
knows his course by this, he will go through life, 
with all its storms, and come safely into the port of 
heaven. — Beeclier. 

483. BIBLE a comfort in death. "When old 
Bishop Latimer went to the stake he took the 
Bible with him ; he clung to it with holy affection ; 
it had led him to the Saviour — it had taught him 
how to live in comfort, and it was now to teach 
him how to die in triumph. — Denton. 

484. BIBLE a comfort in death. In one of the 

coal-mines in England a youth about fifteen years 
of age was working by the side of his father, who 
was a pious man, and governed and educated his 
family according to the Word of God. The father 
was in the habit of carrying with him a small pocket 
Bible ; and the son, who had received one at the 
Sabbath-school, imitated his father in this. Thus 
he always had the sacred volume with him, and 
whenever enjoying a season of rest from labour he 
read it by the light of his lamp. They worked 
together in a newly-opened section of the mine, 
and the father had just stepped aside to procure a 
tool when the arch above suddenly fell between 
them, so that the father supposed his child to be 
crushed. He ran towards the place and called to 
his son, who at length responded from under a dense 
mass of earth and coal. " My son," cried the father, 
" are you living \ " " Yes, father ; but my legs are 
under a rock." "Where is your lamp, my son?" 
" It is still burning, father." " What are you doing, 
my dear son V "I am reading my Bible, father, 
and the Lord strengthens me." These were the 
last words of that Sabbath-school scholar ; he was 
suffocated. 



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485. BIBLE a comfort in death. After the 
battle before Richmond had been over several days 
a man was found dead with his hand on the open 
Bible. The summer insects had taken the flesh 
from the hand, and there was nothing but the 
skeleton left ; but the skeleton fingers lay on the 
open page, and on this passage — " Yea, though 
I walk through the valley of the shadow of death, 
I will fear no evil ; Thy rod and Thy staff they 
comfort me." Well, the time will come when all 
the fine novels we have on our bedroom shelf will 
not interest us, and all the good histories and all 
the exquisite essays will do us no good. There will 
be one Book, perhaps its cover worn out and its leaf 
yellow with age, under whose flash we shall behold 
the opening gates of heaven. — Talmage. 

486. BIBLE a deliverer. The Rev. Henry 
Townley stated, at the anniversary meeting of the 
British and Foreign Bible Society in 1827, that 
when he was at Calcutta he took into his hand a 
portion of the New Testament translated into the 
Bengalee language, and, accompanied by an assis- 
tant, went into a village. They proceeded to the 
centre of it, and were soon surrounded by Brahmins 
and Hindoos. They began to speak to the people 
from the Word of God. Their attention was ar- 
rested by an individual of a very singular appear- 
ance ; his head and neck were encircled with the 
backbones of snakes, his raiment was dirty and 
disordered, his hair clotted and uncombed, and his 
whole appearance altogether strange and revolting. 
They addressed him at the close, and said^ " Do 
you understand what you have heard of the Word 
of God ? " He ran to a short distance, brought a 
pen and ink, and wrote upon a plantain leaf, "I 
have made a vow never to speak again ; I can 
hear what you say, and I will answer you in writ- 
ing." We reasoned with him in the way proposed, 
and gave him a part of the Word of God ; and for 
some time this conversation went on ; till one day 
he tore off his bones of snakes, and said, " I will be 
dumb no longer ; the Bible is the book of God : 
that book I will read, and read it to all around 
me." — Religious Tract Society Anecdotes, 

487. BIBLE a gift. I was once called to visit a 
dying lady, in the city of Philadelphia, of an English 
family. She and her husband were in a boarding- 
house there. I spent much time with her, knelt 
often in prayer with her, and with great delight. 
Her husband was an Atheist, an English Atheist — 
a cold-hearted English Atheist. There is no such 
being beside him on the face of the globe. That 
was her husband. On the day in which that sweet 
Christian woman died she put her hand under the 
pillow and pulled out a little beautiful well-worn 
English Bible. She brought out that sweet little 
Bible, worn and thumbed and moistened with tears. 
She called her husband, and he came ; and she said, 
" Do you know this little book ? " and he answered, 
" It is your Bible." Replied she, "It is my Bible ; 
it has been everything to me. It has converted, 
strengthened, cheered, and saved me. Now I am 
going to Him that gave it to me, and I shall want 
it no more ; open your hands " — and she put it in 
between his hands and pressed his two hands to- 
gether. " My dear husband, do you know what I 
am doing? " "Yes, dear ; you are giving me your 
Bible." "No, darling, I am giving you your Bible, 
and God has sent me to give you this sweet book 
before I die. Put it in your hands ; now put it in 



your bosom — will you keep it there? Will you 
read it for me ? " "I will, my dear." 

I placed this dear lady, dead, in the tomb be- 
hind my church. Perhaps three weeks afterward 
that big Englishman came to my study weeping 
profusely. "Oh, my friend," said he, "my friend, 
I have found what she meant — I have found what 
she meant ! — it is my Bible ; oh ! it is my Bible ; 
every word in it was written for me. I read it over 
day by day ; I read it over night by night ; I bless 
God it is my Bible. Will you take me into your 
church where she was ? ' " With all my heart " — 
and that proud, worldly, hostile man, hating this 
blessed Bible, came, with no arguments, with no 
objection, with no difficulties suggested, with no 
questions to unravel, but binding it upon his heart 
of memory and love. It was God's message of 
direct salvation to his soul, as if there were not 
another Bible in Philadelphia, and an angel from 
heaven had brought him this. — Dr. Tyng. 

488, BIBLE a legacy. The Rev. Dr. Harris, in 
several successive wills which he made, always re- 
newed this legacy : — " Item : I bequeath to all my 
children, and children's children, to each of them, 
a Bible, with this inscription, 'None but Christ.' " 
A noble legacy, truly ! 

489, BIBLE a mirror. In the fabulous records 
of pagan antiquity we read of a mirror endowed 
with properties so rare that, by looking into it its 
possessor could discover any object which he wished 
to see, however remote, and discover with equal 
ease persons and things above, below, behind, before 
him. Such a mirror, but infinitely more valuable 
than this fictitious glass, do we possess in the Bible. 

490. BIBLE a sealed book. Father Fulgentio, 
the friend and biographer of the celebrated Paul 
Sarpi, both of them secret friends to the progress 
of religious reformation, was once preaching upon 
Pilate's question, " What is truth ? " when he told 
the audience that he had at last, after many searches, 
found it out, and holding forth a New Testament, 
said, " Here it is, my friends but added sorrow- 
fully, as he returned it to his pocket, " It is a sealed 
book ! " 

491. BIBLE a stay in affliction. There was 
once a man who pledged his dearest faith to a 
maiden, beautiful and true. For a time all passed 
pleasantly, and the maiden lived in happiness. But 
then the man was called from her side ; he left her. 
Long she waited, but he did not return. Friends 
pitied her and rivals mocked her ; tauntingly they 
pointed at her and said, " He has left thee ; he 
will never come back." The maiden sought her 
chamber, and read in secret the letters which her 
lover had written to her — the letters in which he 
promised to be ever faithful, ever true. Weeping 
she read them, but they brought comfort to her 
heart ; she dried her eyes and doubted not. A 
joyous day dawned for her ; the man she loved 
returned ; and when he learned that others had 
doubted, and asked her how she had preserved her 
faith, she showed his letters to him, declaring her 
eternal trust. Israel, in misery and captivity, was 
mocked by the nations ; her hopes of redemption 
were made a laughing-stock, her sages scoffed at, 
her holy men derided. Into her synagogues, into 
her schools went Israel ; she read the letters which 
her God had written, and believed in the holy 



BIBLE 



( S3 ) 



BIBLE 



promises which they contained. God will in time 
redeem her ; and when He says, " How could you 
alone be faithful of all the mocking nations ? " she 
will point to the law, and answer, " Had not Thy 
law been my delight, I should long since have 
perished in my affliction." — Talmud. 

492. BIBLE a study of language. Lord Erskine 
used to say that whatever command of language 
he possessed, whatever might be the flow of his ideas, 
he derived all from an unremitting and constant 
study of the Bible. 

493. BIBLE a support. "I have led but a 
lonely life," said David Saunders (the " Shepherd 
of Salisbury Plain ' ), " and often have had but little 
to eat; but my Bible has been meat, drink, and 
company to me ; and when want and trouble have 
come upon me, I don't know what I should have 
done, indeed, if I had not had the promises of this 
book for my stay and support." 

494. BIBLE a test of company. A good woman 
once asked her minister what she ought to do, there 
were so many worthless characters came in to sit 
with her husband of an evening. " Put the open 
Family Bible on the table," said he, "and that will 
drive them off." And so it was ; she was not 
troubled with them any more. — Dr. Thain Davidson. 

495. BIBLE an organic whole. If the Bible 
were like a collection of stones, we might select 
some and put aside others, as less valuable and 
beautiful ; and although in such selection we might 
make great mistakes, we should still be in posses- 
sion of something more or less complete. But the 
Bible is like a plant and all its parts are not 
mechanically or accidentally connected, but organi- 
cally united, and hence a law of life rules here ; and 
he who reveres life will neither add nor take away 
from the beautiful plant which the Father hath 
planted in and through Christ by the Spirit. , . . 
Nobody asserts that a man would be killed if you 
cut off his hair and his nails. But there is a vital 
union of all his members. If you cut off my little 
finger I shall survive it ; but it is my little finger 
you cut off, and it is a loss, a disfigurement. So 
with the Bible. It is not like a piece of cloth that 
you can clip and cut. It is a body, animated by 
one Spirit. — Adolph Saphir, B.A. 

496. BIBLE and commentators. When I was 
young I read the Bible over and over and over 
again, and was so perfectly acquainted with it that 
I could, in an instant, have pointed to any verse 
that might have been mentioned. I then read the 
commentators ; but I soon threw them aside, for I 
found therein many things my conscience could not 
approve, as being contrary to the sacred text. 'Tis 
always better to see with one's own eyes than with 
those of other people. — Luther's Table Talk. 

497. BIBLE and its critics. Voltaire brought 
an argument to show that the Bible story of the 
golden calf being dissolved was an impossibility 
— a chemical impossibility. While Voltaire was 
proving that gold could not be held in solution, all 
the gilders and coiners and metallurgists of the 
earth were holding gold in solution, and there were 
fifty shops in Paris at that time where Voltaire 
might have seen the very process which he pro- 
nounced an impossibility. — Talmage. 



498. BIBLE and its uses in life. Queen Elizabeth 
spent much of her time in reading the best writings 
of her own and former ages, yet she by no means 
neglected that best of books, the Bible ; for proof 
of which take her own words. "I walk," says she, 
"many times in the pleasant fields of the Holy Scrip- 
tures, where I pluck up the goodlisome herbs of 
sentences by pruning, eat them by reading, digest 
them by musing, and lay them up at length in the 
high seat of memory by gathering them together ; 
so that, having tasted their sweetness, I may less 
perceive the bitterness of life." — Buck. 

499. BIBLE and newspaper. A story is told of 
a minister who taught an old man in his parish to 
read. He proved a proficient scholar. After the 
teaching had come to an end the minister was not 
able to call at the cottage for some time, and when 
he did he only found the wife at home. " How's 
John ? " said he. "He's canny, sir," said the wife. 
" How does he get on with his reading ? " " Nicely, 
sir." "Ah ! I suppose he will read his Bible very 
comfortably now." "Bible, sir! Bless you! he 
was out of the Bible and into the newspaper long 
ago." There are many other persons who, like this 
old man, have long been out of the Bible and into 
the newspaper. They have forsaken the fountain 
of Living Waters, and have gone about among 
muddy pools and stagnant morasses to seek some- 
thing wnich might slake their thirst. — Clerical 
Library. 

500. BIBLE and priestcraft. A young Savoyard, 
a poor little chimney-sweep, one day purchased a 
Testament, for which he paid ten sous (rather less 
than fivepence of English money), and set himself 
immediately to read it. Delighted to possess the 
Word of God, he, in his simplicity, ran to the priest 
to show him the good bargain he had made with 
his savings. The priest looked at the book, and 
told the young Savoyard that it came from the 
hands of heretics, and that it was a book forbidden 
to be read. The poor boy replied that everything 
he had read in the book told him about Christ ; 
"And besides," said he, "it is so beautiful!" 
" You shall see how beautiful it is," said the priest, 
seizing it and casting it into the fire. The young 
Savoyard went away weeping. — Denton. 

501. BIBLE and religious systems. If every 
man was left to get up his own system of astronomy, 
geology, medicine, and architecture, things would 
go on but slowly. The Bible is, at all events, some- 
thing to begin with. — Dr. Parker. 

502. BIBLE and sceptics. "Whosoever falls 
on this stone shall be broken," is the whole history 
of the heresies of the Church and the assaults of 
unbelief. Man after man, rich in gifts, endowed 
often with far larger and nobler faculties than the 
people that oppose him, with indomitable persever- 
ance, a martyr to his error, sets himself up against 
the truth that is sphered in Jesus Christ ; and the 
great Divine message simply goes on its way, and 
all the babblement and noise is like so many bats 
flying against a light, or the wild sea-birds that 
come sweeping up in the tempest and the night 
against the hospitable Pharos that is upon the rock, 
and smite themselves dead against it. Sceptics 
well known in their generation, who made people's 
hearts tremble for the ark of God, what has become 
of them ? Their books lie dusty and undisturbed 



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on the top shelf of libraries ; whilst there the Bible 
stands, with a* the scribblings wiped off the pages, 
as though they had never been ! Opponents fire 
their small shot against the great Rock of Ages, 
and the little pellets fall flattened, and only scale 
off a bit of the moss that has gathered there ! — 
MacLarcn. 

503. BIBLE and the Sabbath. Some years ago 
a motion was made in the House of Commons for 
raising and embodying the Militia, and, for the 
purpose of saving time, to exercise them on the 
Sabbath. When the resolution was about to pass 
an old gentleman stood up and said, " Mr. Speaker, 
I have one objection to make to this ; I believe in 
an old book called the Bible. " The members looked 
at one another, and the motion was dropped. 

504. BIBLE, Appeal to. I reduced the study of 
divinity into as narrow a compass as possible, for I 
determined to study nothing but my Bible, being 
much unconcerned about the opinions of Councils, 
fathers, Churches, bishops, and other men as little 
inspired as n^-self. ... I never troubled myself 
with answering any arguments which the opponents 
in the divinity schools brought against the Articles 
of the Church, nor ever admitted their authority as 
decisive of a difficulty ; but I used, on such occa- 
sions, to say to them, holding the New Testament 
in my hand, "En sacrum codicem." — Bishop Watson. 

505. BIBLE, Appeal to. "You interpret the 
Scriptures in one way," said Mary to Knox, " and 
the Pope and the cardinals in another ; whom 
shall I believe, and who shall be judge ? " " You 
shall believe," replied Knox, " God, who plainly 
speaketh in His Word ; and further than the Word 
teacheth you, you shall believe neither the one nor 
the other — neither the Pope nor the Reformers — 
neither the Papists nor the Protestants. The Word 
of God is plain in itself ; if there be any obscurity 
in one place, the Holy Ghost, who is never contrary 
to Himself, explains it more clearly in other places, 
so that there can remain no doubt but unto such as 
are obstinately ignorant." — Stewart's Collections and 
Recollections. 

506. BIBLE, Argument for. Naimbanna, a 
black prince, arrived in England, from the neigh- 
bourhood of Sierra Leone, in 1791. The gentlemen 
to whose care he was intrusted took great pains to 
convince him that the Bible was the Word of God, 
and he received it as such, with great reverence and 
simplicity. Do we ask what it was that satisfied 
him on this subject, let us listen to his artless words. 
" When I found," said he, "all good men minding 
the Bible, and calling it the Word of God, and all 
bad men disregarding it, I then was sure that the 
Bible must be what good men call it — the Word of 
God." 

507. BIBLE, Argument for. A poor Italian 
woman, a fruit-seller, had received the Word of God 
in her heart, and become persuaded of the truth of 
it. Seated at her modest stall at the head of a 
bridge, she made use of every moment in which she 
was unoccupied with her small traffic in order to 
study the sacred volume. " What are you reading 
there, my good woman ? " said a gentleman one 
day as he came up to the stall to purchase some 
fruit. " It is the Word of God," replied the fruit- 
vender. "The Word of God ! Who told you 
that?" "He told me so Himself." "Have you 



ever spoken with Him, then ? " The poor woman 
felt a little embarrassed, more especially as the 
gentleman insisted on her giving him some proof 
of what she believed. Unused to discussion, and 
feeling greatly at a loss for arguments, she at 
length exclaimed, looking upward, " Can you prove 
to me, sir, that there is a sun up in the sky ? " 
" Prove it ! " he replied. " Why, the best proof is 
that it warms me, and that I can see its light." 
"So it is with me," she replied joyously; "the 
proof of this book's being the Word of God is, that 
it warms and lights my soul." — Christian Age. 

508. BIBLE, Argument for. About twenty 
years ago, says one, passing the house where 
Thomas Paine boarded, the low window was open, 
and seeing him sitting close by, I stepped in. Seven 
or eight of his friends were present, whose doubts 
and his own he was labouring to remove by a long 
talk about the story of Joshua commanding the 
sun and moon to stand still ; and he concluded by 
denouncing the Bible as the worst of books, and said 
that it had occasioned more mischief and bloodshed 
than any book ever printed, and was believed only 
by fools and knaves. Here he paused ; and while 
he was replenishing his tumbler with his favourite 
brandy and water, a person asked Mr. Paine if he 
ever was in Scotland. The answer was, "Yes." 
" So have I," continued the speaker ; " and the Scotch 
are the greatest bigots about the Bible I ever met. 
It is their schoolbook ; their houses and churches 
are furnished with Bibles, and if they travel but 
a few miles from home, their Bible is always their 
companion ; yet in no other country where I have 
travelled have I seen the people so comfortable 
and happ}^. Their poor are not in such abject 
poverty as I have seen in other countries. By their 
bigoted custom of going to church on Sundays they 
save the wages which they earn through the week, 
which in other countries that I have visited are 
generally spent by mechanics and other young men 
in taverns and frolics on Sundays ; and of all the 
foreigners who land on our shores, none are so much 
sought after for servants, and to fill places where 
trust is reposed, as the Scotch. You rarely find 
them in taverns, the watchhouse, almshouse, bride- 
well, or prison. Now, if the Bible is so bad a book, 
those who use it most would be the worst of people ; 
but the reverse is the case." This was a sort of 
argument Paine was not prepared to answer, and 
an historical fact which could not be denied ; so, 
without saying a word, he lifted a candle from the 
table and walked upstairs. His disciples slipped 
out one by one, and left the speaker and myself to 
enjoy the scene. — Christian Age. 

509. BIBLE, Asking for. The following is an 
extract from a petition which was signed by 416 
Roman Catholics in the vicinity of Tralee, the 
parents and representatives of more than 1300 
children, and presented to the Roman Catholic 
Bishop of Kerry in 1826 : — 

" May it please your reverence, — We, the under- 
signed, being members of the Roman Catholic 
Church in your bishopric, beg leave to approach 
you with all the respect and deference due to our 
spiritual father, and to implore your pastoral indul- 
gence on a subject of much anxiety to us, and of 
great importance to the bodies and souls of our 
dear children. 

" We approach your paternal feet, holy father, 
humbly imploring that you will instruct the clergy 



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to relax that hostility which many of them direct 
against the Scripture schools, and to suspend those 
denunciations and penalties which are dealt to us 
merely because we love our children, and wish to 
see them honest men, loyal subjects, good Christians, 
and faithful Catholics. In short, permit us to know 
something of the Word of God, so much spoken of in 
these days." — Religious Tract Society Anecdotes. 

510. BIBLE, Belief in. The son of Selina, the 
Countess of Huntingdon, whose zeal in the exten- 
sion of the gospel is well known, was unhappily an 
unbeliever, but reverenced his pious and venerable 
mother. " I wish," said a peer to him, "you would 
speak to Lady Huntingdon ; she has just erected 
a preaching-place close to my residence." His lord- 
ship replied, " Gladly, my lord ; but you will do me 
the favour to inform me what plea to urge, for my 
mother really believes the Bible." 

511. BIBLE, Comfort from, sought. Bishop 
Burnet relates that when Dr. Fisher, Bishop of 
Rochester, who was cruelly condemned to be be- 
headed by Henry VIII., came out of the Tower of 
London and saw the scaffold, he took out of his 
pocket a Greek Testament, and looking up to 
heaven, he exclaimed, " Now, O Lord, direct me to 
some passage which may support me through this 
awful scene." He opened the book, and his eye 
glanced on the text, " This is life eternal, to know 
Thee, the only true God, and Jesus Christ whom 
Thou hast sent." The bishop instantly closed the 
book, and said, " Praised be the Lord ! this is 
sufficient both for me and for eternity." 

512. BIBLE, circulated by its enemies. The 

New Testament began first to be translated by 
William Tyndale, and so came forth in print about 
A.D. 1529 (1525 ?), wherewith Cuthbert Tonstal, 
Bishop of London, with Sir Thomas More, being 
sore aggrieved, devised how to destroy that false, 
erroneous translation, as he called it. It happened 
that one Augustine Packington, a mercer, was then 
at Antwerp, where the bishop was. This man 
favoured Tyndale, but showed the contrary unto 
the- bishop. The bishop, being desirous to bring 
his purpose to pass, communed how that he would 
gladly buy the New Testaments. Packington, hear- 
ing him say so, said, u My lord, I can do more in 
this matter than most merchants that be here, 
if it be your pleasure ; for I know the Dutchmen 
and strangers that have bought them of Tyndale, 
and have them here to sell ; so that if it be your 
lordship's pleasure, I must disburse money to pay 
for them, or else I cannot have them ; and so I will 
assure you to have every book of them that is 
printed and unsold." The bishop, thinking he had 
God "by the toe," said, "Do your diligence, gentle 
Master Packington ! Get them for me, and I will 
pay whatsoever they cost ; for I intend to burn 
and destroy them all at Paul's Cross." This Augus- 
tine Packington went unto William Tyndale, and 
declared the whole matter ; and so, upon com- 
pact made between them, the Bishop of London 
had the books, Packington had the thanks, and 
Tyndale had the money. After this Tyndale cor- 
rected the same New Testament again, and caused 
them to be newly imprinted, so that they came 
thick and threefold over into England. When the 
bishop perceived that he sent for Packington, and 
said to him, " How cometh this, that there are so 
many New Testaments abroad ? You promised me 



that you would buy them all." Then answered 
Packington, "Surely I bought all that were to be 
had ; but I perceive they have printed more since. 
I see it will never be better so long as they have 
letters and stamps ; wherefore you were best to buy 
the stamps too, and so you shall be sure ; " at which 
answ r er the bishop smiled, and so the matter ended. 
— Acts and Monuments. 

513. BIBLE doing missionary work. You will 
be interested to know how the truth first found its 
way into that mountain village, Hazark. I will tell 
the story as I heard it from the lips of an old man 
in whom we became much interested, and who may 
be regarded as the first preacher of the gospel in 
that region. Twenty-five years ago he was learn- 
ing a trade somewhere near Broosa, and acciden- 
tally got hold of a Turkish New Testament, which 
he read secretly for a long time. After a while he 
returned to his native village, and began to preach 
the truth as he understood it. Then several others, 
who were trading in different parts of Western 
Turkey, also became partially persuaded. Finally 
three young men were received into one of the Pro- 
testant churches near Broosa, and on their return 
to their village five families separated from the old 
Church and formed themselves into a Protestant 
community. No missionary teacher or preacher 
had ever visited them, but they had the Bible and 
hymn-book, and the Holy Spirit was their teacher. 
— Rev. Mr. Pierce. 

514. BIBLE, Effects of. A dealer in low publica- 
tions taunted me about the Bible. I begged her to 
take a copy and read it. She said, "I shall sell 
it." "That is your affair," I replied. I lost sight 
of her for three weeks. When I returned to her 
kiosk all her immoral publications had disappeared. 
"Oh !" she cried, on seeing me, "I am delivered ; 
this book has saved me from dishonour. No, no, 
I will not sell it. I and my husband now read it 
together, and with our children." This morning 
this dear old woman told me that in two neighbour- 
ing families the Holy Bible is read, "And," said 
she, " it has absolutely had the same effect with 
them as with us." — Pasteur Hirsch. 

515. BIBLE, Enforcing. When the Rev. Mr. 
Charles, of Bala, in Wales, met a poor man or 
woman on the road he used to stop his horse and 
make the inquiry, " Can you read the Bible ? " He 
was so much in the habit of doing this that he 
became everywhere known from this practice. 
" The gentleman who kindly asked the poor people 
about the Bible and their souls " was Mr. Charles. 
Meeting one day with an old man on one of the 
mountains, he said to him, " You are an old man, 
and very near another world." "Yes," said he; 
"and I hope I am going to heaven." "Do you 
know the road there, — do you know the Word of 
God?" "Pray, are you Mr. Charles?" said the 
old man. He suspected who he was from his 
questions. He was frequently thus accosted when 
asking the poor people he met with about their 
eternal concerns. " Pray, are you Mr. Charles ? " 
was often the inquiry. When he had time he 
scarcely ever passed by a poor man on the road 
without talking to him about his soul and his 
knowledge of the Bible. When he found any 
ignorant of the Word of God, and not able to 
read it, he represented to them, in a kind and 
simple manner, the duty and necessity of becoming 



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acquainted with it, and feelingly and compassionately 
set before them the awful state of those who leave 
the world without knowing the Word of God and 
the way of saving the soul. He sometimes suc- 
ceeded in persuading them to learn to read ; and 
the good he thus did was no doubt very great. — 
Whitccross. 

516. BIBLE, fear it is true. "There is one 

thing," said Mr. S , a professed infidel, to one of 

his companions in sin, " which mars all the pleasures 
of my life." "Ah," replied his companion, "what 
is that ? " " Why, I am afraid the Bible is true. 
If I could but certainly know that death is an 
eternal sleep, I should be happy ; my joy would be 
complete. But here is the thorn that stings me ! 
This is the sword that pierces my very soul. If the 
Bible be true I am lost for ever — every prospect is 
gone, and I am lost for ever ! " This unhappy man 
soon afterwards undertook a voyage, was ship- 
wrecked, and drowned. 

517. BIBLE, Freshness of. The learned Dr. 
Charles Elliot was through a long life a close Bible 
student. When in his seventy-seventh year, and 
just a month before his death, he read the Old 
Testament through in three weeks. His daughter 
asked him what he was reading. He replied, "I'm 
reading news." 

518. BIBLE, Fruits of reading. A Roman Catho- 
lic priest in Belgium rebuked a young woman and 
her brother for reading that "bad book," pointing 
to the Bible. "Sir," she replied, "a little while 
ago my brother was an idler, a gambler, and a 
drunkard. Since he began to study the Bible he 
works with industry, goes no longer to the tavern, 
no longer touches cards, brings home money to his 
poor old mother, and our life at home is quiet and 
delightful. How comes it, sir, that a bad book 
produces such good fruits?" 

519. BIBLE, God in. In the diamond-fields of 
South Africa a diamond was found, celebrated lately 
under the title of fly-stone ; placed under a magni- 
fying-glass, you see enclosed in all its brilliancy a 
little fly, with body, wings, and eyes, in the most 
perfect state of preservation. How it came there 
no one knows, but no human skill can take it out. 
So in Holy Scripture the Spirit of God is found in 
a place from which no power of man can remove it. 
— Dr. M'Ewan. 

520. BIBLE God's book. That the Bible is 
God's word and book I prove thus : All things that 
have been, and are, in the world, and the manner 
of their being, are described in the first book of 
Moses on the creation ; even as God made and 
shaped the world, so does it stand to this day. 
Infinite potentates have raged against this book, 
and sought to destroy and uproot it — King Alex- 
ander the Great, the princes of Egypt and of 
Babylon, the monarchs of Persia, of Greece, and 
of Rome, the Emperors Julius and Augustus — but 
they nothing prevailed ; they are all gone and 
vanished, while the book remains, and will remain 
for ever and ever, perfect and entire, as it was 
declared at the first. Who has thus helped it — 
who has thus protected it against such mighty 
forces ? No one, surely, but God Himself, who is 
the Master of all things. And 'tis no small miracle 
how God has so long preserved and protected this 



I book ; for the devil and the world are sore foes to 
it.— Luther s Table Talk. 

521. BIBLE Heaven sent. The ancient Greeks 
had one sentence which they believed, though 
without foundation, to have descended from heaven ; 
and to evince their gratitude and veneration for 
this gift, they caused it to be engraved in letters 
of gold on the front of their most sacred and 
magnificent temple. We, more favoured, have not 
one sentence only, but a volume, which really 
descended from heaven, and which, whether we 
consider its contents or its Author, ought to be 
indelibly impressed on the heart of every child of 
Adam. — Pay son. 

522. BIBLE, how it affects men. " However the 

Holy Scriptures may have been composed," says 
Monod, "they are literally heaven speaking upon 
earth." And the proof of this, if seen nowhere else, 
is seen in the lives of men who come truly under 
their influence. A sea captain, who had been in the 
habit of reading the Bible with his crew, had his 
ship dismasted and all the boats washed away off 
Cape Clear. Writing afterwards of the contrast 
between his men, he says, " I had then an oppor- 
tunity of seeing who were trustworthy, and I found the 
most unprincipled men the most useless and the 
greatest cowards in this awful gale, and the Bible men 
altogether the reverse, most useful and courageous." 

523. BIBLE, how men deal with it. Rica, 
having been to visit the library of a French con- 
vent, wrote thus to his friend in Persia concerning 
what had passed — "Eather," said I to the librarian, 
" what are these huge volumes which fill the whole 
side of the library?" " These," said he, "are the 
interpreters of the Scriptures." "There is a pro- 
digious number of them," replied I; "the Scrip- 
tures must have been very dark formerly, and very 
clear at present. Do there remain still any doubts ? 
Are there now any points contested ? " " Are 
there?" answered he, with surprise; "are there? 
There are almost as many as there are lines." 
"You astonish me," said I. "What, then, have all 
these authors been doing ? " "These authors," re- 
turned he, " never searched the Scriptures for what 
ought to be believed, but for what they did believe 
themselves. They did not consider them as a book 
wherein were contained the doctrines which they 
ought to receive, but as- a work which might be 
made to authorise their own ideas-." 

524. BIBLE, How men read. Some years ago 
two gentlemen were riding together, and as they 
were about to separate, one addressed the other 
thus — "Do you ever read your Bible?" "Yes; 
but I get no benefit from it, because, to tell the 
truth, I feel I do not love God." "Neither did I,"' 
replied the other ; " but God loved me." 

525. BIBLE, How to read. It is well for me 
here to say that the divisions of chapters and verse 
did not originate with the authors of the Bible, but 
were arranged at a much later period, and by a 
venerable Bible-reader, as he was travelling by 
post. The worst of it is that they actually appear 
so much like the post. The sense is so often broken 
up by chapters and verses that it is very much to be 
feared that where the custom prevails of offering 
unto God daily a chapter or a few verses God is 
often put off with half an offering. Therefore let us 
read less frequently and with understanding. Read, 
my dear honest Christian brother, read an entire 



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sacred book through at once, for there is none too 
long. Then wilt thou enter into the connection 
and tone of the writer, and, as it were, into the 
current thoughts of his soul. Then wilt thou be 
quickened by his spirit and read as he wrote. — 
Herder. 

526. BIBLE, Ignorance of. Luther attained his 
twentieth year before he even saw a Bible ; and, 
though a university student versed in the learning 
of those days, he was not aware that the Gospels 
and Epistles extended further than the portions 
used in the service. — Anecdotes of the Reformation. 

527. BIBLE, Imperilled by. Richard Hunne, 
charged with heresy before the Bishop of London, 
was terrified into an admission of some of the crimes 
of which he was accused, one of which was that he 
had in his possession the Epistles and Gospels in 
English and " Wycliffe's damnable works." He 
was sent back to prison, and two days afterward 
was found hanging in his cell. — Little's Historical 
Lights. 

528. BIBLE improved (?) Sebastian Castillion 
took a very extraordinary liberty with the sacred 
writings. He fancied he could give the world a 
more classical version of the Bible, and for this 
purpose introduced phrases and entire sentences 
from profane writers into the text of Holy Writ. . . . 
Bat an attempt by Pere Berruyer is more extra- 
ordinary ; in his " Historic du Peuple" he has re- 
composed the Bible as he would have written a 
fashionable novel. . . . When he has narrated an 
"Adventure of the Patriarchs " he proceeds, "After 
such an extraordinary, or curious, or interesting 
adventure," &c. This good father had caught the 
language of the lean monde, but with such perfect 
simplicity that in employing it on sacred history he 
was not aware of the ludicrous he was writing. — 
/. D 'Israeli. 

529. BIBLE inexhaustible. It is said of some of 
the mines of Cornwall, that the deeper they are sunk 
the richer they prove ; and though some lodes have 
been followed a thousand and even fifteen hundred 
feet, they have not come to an end. Such is the 
Book of God. It is a mine of wealth which can 
never be exhausted. The deeper we sink into it 
the richer it becomes, — -Rev. Charles Graham. 

530. BIBLE, Influence of. In 1885 a colporteur 
came to Toulon while the soldiers were embarking 
for the Crimea. He offered a Testament to a 
soldier, who asked him what book it might be. 
"The Word of God," was the answer. "Let me 
have it then," said the man. But when he had 
received it he added, laughing, " Now it will do 
very well to light my pipe." The colporteur felt 
sorry, but said to himself, " Well, as I have given 
it, it must go." The following year that same col- 
porteur found himself in the centre of France ; he 
sought lodgings at an inn, the people who kept it 
being in great distress at the death of their son. 
The poor mother explained that her son had gone 
to the Crimea, and returned to die of his wounds. 
" But I have such consolation," she said ; " he was 
so peaceful and happy, and he brought comfort to 
me and his father." " How was this ? " asked the 
colporteur. " Oh," said she, " he found all his com- 
fort in one little book which he had always with 
him." The colporteur begged to see the book, and 
they brought him a copy of the New Testament, of 



which the first fifteen or twenty pages had been 
torn out ; but on the inside of the cover was 
written, "Received at Toulon (with the date), de- 
spised — neglected — read — believed — and found sal- 
vation." The place and date were recognised by 
the colporteur, and thus he reaped the seed he had 
sown. — Book and its Missions. 

531. BIBLE, Influence of. The mother of the 
brilliant Gardiner, whose monument I passed the 
other day at Prestonpans, put a Bible in his trunk ; 
and when he opened it that Bible faced him and 
looked him down. It was his mother's Bible. He 
could not get over it. It converted him in the 
British army, and turned him from a scoffer, 
profligate, and rake into a follower of Christ. — 
Tabnage. 

532. BIBLE, Internal evidence of. Coleridge, in 
giving one of the grand internal evidences of the 
inspiration of the Bible, as derived from his own 
experience, used the idiomatic and significant ex- 
pression,. " It finds me." — Christian Age. 

533. BIBLE in the household. An eminent phy- 
sician once said that he could almost invariably tell, 
when he entered a house, whether the Bible was 
there as an educator or not. 

534. BIBLE its own witness. Conspicuous in 
John Randolph's library was a Family Bible. Sur- 
rounding it w~ere many books, some for and others 
against its truthfulness as an inspired revelation. 
One day Mr. Randolph had a clergyman as his 
guest, and the Family Bible became a topic of con- 
versation. The eccentric orator said, " I was raised 
by a pious mother (God bless her memory !), who 
taught me the Christian religion in all its require- 
ments. But, alas !' I grew up an infidel — if not an 
infidel complete, yet a decided deist. But when I 
became a man, in this as well as in political and all 
other matters,. I resolved to examine for myself, and 
never to pin my faith to any other man's sleeve. 
So I bought that Bible : I pored over it ; I 
examined it carefully. I sought and procured those 
books for and against it ; and when my labours 
were ended I came to this irresistible conclusion : 
The Bible is true. It would have been as easy 
for a mole to have written Sir Isaac Newton's 
treatise on Optics as for uninspired men to have 
written the Bible." — Christian Age. 

535. BIBLE, Life from the. A young shopman 
once took up a leaf of the Bible, and was about to 
tear it in pieces and use it for packing up some 
small parcel in the shop, when a pious friend said, 
" Do' not tear that ; it contains the word of eternal 
life." The young man, though he did not relish 
the reproof, folded up the leaf and put it in his 
pocket. Shortly after this he said within himself, 
"Now I will see what kind of life it is of which 
this leaf speaks."' On unfolding the leaf the first 
words that caught his eye were the last in the book 
of Daniel — "But go thou thy way till the end be : 
for thou shalt rest, and stand in thy lot at the end 
of the days." He began immediately to inquire 
what his lot would be at the end of the days, and 
the train of thought thus awakened led to the 
formation of a religious character. — New Cyclopaedia 
of Anecdote. 

536. BIBLE, Living by. When Atterbury pre- 
sented Mr. Pope, the poet, with a Bible — " Does 



BIBLE 



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BIBLE 



your lordship abide by it yourself ? " said he. " We 
have not time to talk now," replied the bishop ; 
"but I do certainly, and ever will, abide by it." 
— Mrs. Piozzi. 

537. BIBLE, Love of. The Psalms were the 
favourite book of Hooker, of Horn^, and of Luther, 
who regarded them as the choicest trees in the 
garden of the Lord. The epistles of Paul were 
seldom out of the hands of Chrysostom, the golden- 
mouthed orator of the early Church. The martj^r 
Ridley tells us incidentally, in his farewell to his 
friends, that he had learned nearly the whole of 
them in the course of his solitary walks at Oxford. 
Boyle could quote in the original Greek any pas- 
sage of the New Testament that might happen to 
be named. On Daniel and Revelation Sir Isaac 
Newton spent some of the ripest hours of his life. 
Locke devoted twelve years to the study of the 
epistles and of the whole Bible, which he has care- 
fully analysed. It is a proof of the esteem in which 
Leighton held the whole book, that his Prench Bible, 
preserved in the library at Dunblane, is filled with 
manuscript extracts from ancient commentators ; 
while in an English copy he was accustomed to use 
there is hardly a line unmarked by his pencil. — 
H. L. Hastings. 

538. BIBLE, Love of. At a meeting of the 
Aberdeen Auxiliary Bible Society the following 
pleasing anecdote was related by an eye-witness of 
the scene. "Last year," said he, "a vessel from 
Stockholm was driven upon our coast in a tremen- 
dous gale, and became a total wreck. Her condition 
was such that no human aid could possibly preserve 
the crew. In a short while after the vessel struck 
she went to pieces. The persons on shore beheld 
with grief the awful state of those on board, but 
could render them no aid. They all perished except 
one lad, and he was driven by the waves upon a 
piece of the wreck entwined among the ropes at- 
tached to the mast. Half naked and half drowned, 
he reached the shore. As soon as they rescued him 
they saw a small parcel tied firmly round his waist 
with a handkerchief. Some thought it was his 
money, others the ship's papers, and others said 
it was his watch. The handkerchief was unloosed, 
and to their surprise it was his Bible — a Bible- 
given to the lad's father by the British and Foreign 
Bible Society. Upon the blank leaf was a prayer 
written, that the Lord might make the present gift 
the means of saving his son's soul. Upon the other 
blank leaf was an account how the Bible came into 
the father's hands, with expressions of gratitude to 
the Society from which he received it. To this was 
added a request to his son that he would make 
it the man of his counsel, and that he could 
not allow him to depart from home without giving 
him the best pledge of his love — a Bible ; although 
that gift deprived the other parts of the family. 
The Bible bore evident marks of having been often 
read with tears." — Whitecross. 

539. BIBLE, Love of. A blind girl had been in 
the habit of reading her Bible by means of raised 
letters such as are prepared for the use of the 
blind ; but after a while, by working in a factory, 
the tips of her fingers became so calloused that 
she could no more by her hands read the precious 
promises. She cut off the tips of her fingers that 
her touch might be more sensitive ; but still she 
failed with her hands to read the raised letters. In 



her sorrow she took the Bible and said, " Fare- 
well, my dear Bible. You have been the joy of 
my heart ! " Then she pressed the open page to 
her lips and kissed it, and as she did so she felt 
with her mouth the letters, " The Gospel according 
to St. Mark." " Thank God ! " she said ; " if I can- 
not read the Bible with my fingers, I can read it 
with my lips." — Talmage. 

540. BIBLE, Love of. It is related of Dr. • 
Kennicott, who spent thirty years in collating the 
Hebrew Scriptures, and resigned a valuable living 
because his studies prevented his residing on it, 
that his wife was accustomed to assist him in his 
preparations of his Polyglot Bible by reading to 
him, as they drove out for an airing, the portions 
to which his attention was called. 

When preparing for a drive the day after the 
great work was completed she asked him what 
book she should now take. " Oh," exclaimed he, 
" let us begin the Bible." — Christian Age. 

541. BIBLE, Love of. During the war with 
Russia, a soldier who was wounded at Inkerman 
managed to crawl away from the place where he fell 
and ultimately reached his tent. When he was 
found he was on his face. Beneath him was the 
sacred volume, and on its open pages his hand 
rested. When his hand was lifted, it was found to 
be glued by his life's blood to the book. The letters 
of the page were printed upon his hand and read 
thus : — "I am the Resurrection and the Life: he that 
believeth on Me, though he were dead, yet shall he 
live." It was with this verse still inscribed on his 
hand that he was laid in a soldier's grave. — Nevj 
Handbook of Illustration. 

542. BIBLE, Love of. A manuscript Bible, written 
under interesting circumstances, was referred to 
at a recent Bible meeting at Colchester. It was 
written by an apprentice boy named Newman, in 
the time of James II., and was in. the library of 
Dr. Williams. The boy, having a presentiment 
that all Bibles were to be collected and destroyed, 
sat up many nights, and made a copy in manuscript 
of the entire Scriptures, hoping that when called 
upon to give up his Bible he might secretly retain 
his written copy. — The Church Standard. 

543. BIBLE, Love of. During the persecution of 
the Nonconformists, in the reign of James II., one 
of them copied out the whole Bible in shorthand 
for his own use, fearing the re-establishment of 
Popery and the suppression of the Holy Scriptures. 

544. BIBLE, Love of. Dr. Franklin, in his own 

Life, has preserved a singular anecdote of the Bible 
being prohibited in England in the time of our true 
Catholic Mary. His family had then early em- 
braced the Reformation. "They had an English 
Bible, and to conceal it the more securely they 
conceived the project of fastening it open with 
packthreads across the leaves, on the iuside of the 
lid of a close-stool. When my great-grandfather 
wished to read to his family he reversed the lid of 
the close-stool upon his knees, and passed the leaves 
from one side to the other, which were held down 
on each by the packthread. ■ One of the children 
was stationed at the door to give notice if he saw 
an officer of the Spiritual Court make his appear- 
ance ; in that case the lid was restored to its place, 
with the Bible concealed under it as before. 5 ' — 
/. D' 'Israeli. 



BIBLE 



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BIBLE 



545. BIBLE, memory of contents. In the absence 
of his father, a little boy attended the Sabbath-school 
of a Dutch Reformed minister. On the father's 
return he went upstairs, and finding his son read- 
ing the Word of God, he asked him, t; What book 
are you reading?" He replied, "The Bible." 
" Where did you get it ? " " In yonder Sabbath- 
school." He then took the Bible from him and 
committed it to the flames, saying, " If you ever go 
to the Sabbath-school again I'll give you such a 
thrashing as you never had." Having ascertained 
that the Bible was burned, his son said to him, 
" Father, you have burned my Bible ; but I can tell 
you what it is, you cannot burn out of me those 
pretty little chapters I have committed to memory 
out of the Gospel of John." 

546. BIBLE, Morals of. The morals of the 
Bible are the morals of the fifth chapter of St. 
Matthew's Gospel. I once heard of a chieftain 
who, passing by a mission-house, was arrested by a 
hum ; he listened and went in, and heard them 
reading that same chapter ; and when they had 
done he said, " If you will only live that chapter 
as well as you have read it, I will never say another 
word against Christianity." — Dr. Beaumont. 

547. BIBLE neglected. The Rev. Philip Henry 
was a native of Virginia, of which state he became 
governor. He was eminent through life as a states- 
man and an orator. A little before his death he 
remarked to a friend, who found him reading his 
Bible, "Here is a book worth more than all the 
other books which ever were printed ; yet it is my 
misfortune never to have, until lately, found time 
to read it with proper attention and feeling." 

548. BIBLE, Neglect of. When Dr. Goodwin 
was a youth, and a student at Cambridge, having 
heard much of Mr. Rogers, of Dedham, he took a 
journey to hear him preach one of his week-day 
lectures, which were very numerously attended. 
Mr. Rogers was at that time discussing the subject 
of the Scriptures, and on this occasion expostulated 
with his hearers on the neglect of the Bible. He 
represented God as addressing them — "I have 
trusted you so long with my Bible ; you have 
slighted it ; it lies in your houses covered with dust 
and cobwebs ; you care not to look into it. Do you 
use my Bible so ? Well, you shall have my Bible 
no longer." He then took up the Bible from the 
cushion, and seemed as if he were going away with 
it, and carrying it from them, but immediately 
turned again, and, personating the people answering 
God, fell down on his knees, wept, and pleaded 
most earnestly — " O Lord, whatever Thou dost to us, 
take not Thy Bible from us ! Kill our children — 
burn our houses — destroy our goods— only spare us 
Thy Bible." Then he addressed the people as from 
God — " Say you so ? Well, I will try you a little 
longer ; here is my Bible for you. I will yet see 
how you will use it — whether you will love it more, 
whether you will observe it more, whether you will 
practise it more, and live more according to it." 
By these actions he produced among his congre- 
gation a general weeping. Dr. Goodwin himself, 
when he retired to take his horse again, hung on 
his neck and wept for a considerable time before 
he had pow T er to mount, so great was the impres- 
sion produced on his mind by having been thus 
expostulated with for the neglect of the Bible. 

549. BIBLE, Neglect Of. A person in Birming- 



ham, who lived in the neglect of the worship of 
God and of reading the Bible, was on a Lord's Day 
sitting at the fire with his family ; he said that he 
thought he would read a chapter in the Bible, not 
having read one for a long time. But, alas ! he was 
disappointed ; it was too late, for in the very act of 
reaching it from the shelf he sank down and im- 
mediately expired. — Whitecross. 

550. BIBLE, Neglect of. The committee of a 
local Bible Society in Scotland, some time ago, 
resolved that a house-to-house visitation should be 
made by some of the members, to ascertain if pos- 
sible whether every family in the village possessed 
a copy of the Scriptures, and if not, to supply the 
want where they found it necessary. Among others 
visited was an elderly woman who, on being informed 
what object the visitors had in view, asked them 
indignantly if they had come to her thinking she 
was a heathen who hadn't the Word of God in her 
house. She assured them that she had, and to con- 
vince them of the truth of her statement she called 
to her granddaughter, who was in the room, " Bring 
the Bible frae the press, lassie, and let the gentle- 
men see that I ha'e a Bible, and a quid Bible ; mony 
a yen hasna the like." The girl did as she was bid, 
brought the Bible, and laid it on the table. It was 
observed that the book was kept partly open by 
something placed between the leaves. On finding 
what it was the manner of the old woman imme- 
diately changed. Instead of upbraiding, she now 
thanked the gentlemen for their visit, saying, " It's 
really a guid thing you've come, gentlemen ; for 
there, ye see, I've found my spectacles, that I havena 
seen for the last three years : though I've looked 
for them every place I could think o', I ne'er could 
find them, an' there they are." 

It is one thing to have a Bible, and another thing 
to make a good use of it. — James Douglas, Ph.D. 

551. BIBLE, Neglect of. A well-known philan- 
thropist, some years ago, passing through Dorchester 
during [the sceptic] Carlisle's confinement there, 
went to see him in prison, and endeavoured to 
engage him in a conversation upon the Scriptures ; 
but he refused. He said he had made up his mind, 
and did not wish to be perplexed again ; and, point- 
ing to the Bible in the hands of his visitor, he said, in 
an awful manner, " How, sir, can you suppose that 
I can like that book, for if it be true, I am, undone 
for ever J " " No," said the pious philanthropist, 
"this is not the necessary consequence, and it need 
not be ; that book excludes none from hope who will 
seek salvation by our Lord Jesus Christ." 

552. BIBLE, Nothing but. Mr. Cecil, during a 
severe illness, said to a person who spoke of it, " It 
is all Christ. I keep death in view. If God does 
not please to raise me up, He intends me better. 
'I know whom I have believed.' How little do 
we think of improving the time while we have 
opportunity ! I find everything but religion only 
vanity. To recollect a promise of the Bible : this 
is substance ! Nothing will do but the Bible. If 
I read authors and hear different opinions I can- 
not say, ' This is truth.' I cannot grasp it as sub- 
stance ; but the Bible gives me something to hold. 
I have learned more within these curtains than 
from all the books I ever read." 

553. BIBLE, Opposition to. An elderly woman, 
a Roman Catholic, residing near Montreal, having 



BIBLE 



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BIBLE 



obtained a Bible, was visited by her priest, who 
earnestly endeavoured to prevail on her to give it 
up. Finding he could not persuade her to relinquish 
her treasure, he attempted to induce her to sell it, 
offering first five, then ten, fifteen, and at last 
twenty dollars. The good woman, after refusing 
these offers, at length consented to sell it for 
twenty-five dollars. The priest agreed, the money 
was paid, the obnoxious volume was given up, and 
he departed in triumph. But the old woman set 
off immediately to Montreal, and with the priest's 
twenty-five dollars purchased twenty-five new 
Bibles, for herself and her neighbours. — R. T. S. 

554. BIBLE points to heaven. Just as the sun, 
which God created to give light, never pours forth 
darkness, even so the Bible, which God gave to 
point the way to heaven, never leads to hell ; nay, 
is never content to leave on earth. It always and 
invariably, like the needle to the North Pole, points 
to heaven, and offers wings to waft the weary 
wanderer home. — R. B. NichoL 

555. BIBLE, Power of. Many years ago a 
sailor went to a certain shop in a native part of the 
town. He bought some articles, but had no money 
to give for them ; but he had a Bible with him, and 
this he asked the man to take for what he had 
bought instead of money. The shopkeeper began 
to read the Book of Proverbs, and the words struck 
him as being very wonderful, and quite different 
from, and gveatly superior to, what he had been 
accustomed to read. For fourteen years the teach- 
ing of Scripture worked upon his heart. At last 
he came out and publicly confessed Christ as the 
Saviour of his soul. I shall never forget the night 
when he was baptized ; the hall was crowded by 
Hindoos. The people were greatly opposed to his 
becoming a Christian, but he stood firm, and con- 
fessed Christ among shouts and screams, laughter 
and groans, clapping of hands, and stamping of 
feet. — Rev. W. R. James. 

556. BIBLE, Praise of. Petrarch said, "If all 
other books were destroyed, this one retained 
would be a greater treasure than all the millions 
ever published by mortal man." Sir Matthew Hale 
deems it "full of light and wisdom." Milton 
" admired and loved to dwell upon it for its clear- 
ness and truth." Steele saw "something more 
than human" even in its style. Addison recom- 
mends the frequent perusal of it as the surest way 
: o make life happy. Sir William Jones finds in it 
' ' more true sublimity, more exquisite beauty, more 
pure morality, more important history, and finer 
..trains both of poetry and eloquence than can be 
collected from all other books that were ever com- 
posed in any age or in any idiom." When Mrs. 
Hemans lay on her deathbed she repeated whole 
chapters of Isaiah with rejoicing lips ; and the 
friends of Sir Walter Scott, as his life was closing, 
caught the sound of broken verses of Isaiah, and 
now and then the simple lines of some Scottish 
psalm which were themselves suggested by its 
truths. — U. L. Hastings. 

557. BIBLE, Praise of. Locke spent the last 
fourteen years of his life in the study of the Bible ; 
and he wrote "The Commonplace Book of the 
Scriptures," which i3 an invaluable fruit of his 
Scripture studies. These facts of themselves give 
the strongest proof of the high estimation in which 



this profound thinker and acute metaphysician held 
the Christian writings. He admired the wisdom 
and goodness of God in the method of salvation 
they reveal ; and it is said that when he thought 
upon it he could not forbear crying out, " Oh the 
depths of the riches of the goodness and the know- 
ledge of God ! " He was persuaded that men 
would be convinced of this by reading the Scrip- 
tures without prejudice, and he frequently exhorted 
those with whom he conversed to a serious study 
of these sacred writings. 

A relative inquired of him what was the shortest 
and surest way for a young gentleman to attain 
a true knowledge of the Christian religion. " Let 
him study," said the philosopher, "the Holy 
sceiptures, especially in the new testament. 
Therein are contained the words op eternal 
life. It has God for its author, Salvation for 
its end, and truth without any mixture of 
error for its matter." — Cyclopaedia of Religious 
Anecdote. . 

558. BIBLE, Protected by. The young queen 
(Mary Stuart), feeling the necessity of securing the 
goodwill of such a man, succeeded in attracting him 
to the palace. He (John Knox) appeared in his 
Calvinistic dress, a short cloak thrown over his 
shoulders, the Bible under his arm. "Satan," 
said he, " cannot prevail against a man whose left 
hand bears a light to illumine his sight, when he 
searches the Holy Scriptures in the hours of night." 
— Lamartine. 

559. BIBLE, Reading and taking. In the spring 
of the year 372 a young man, in the thirty-first 
year of his age, in evident distress of mind, entered 
his garden near Milan. This was no other than 
the afterwards eminent Augustine. The sins of his 
youth — a youth spent in sensuality and impiety — 
weighed heavily on his soul. Lying under a fig-tree, 
moaning and pouring out abundant tears, he heard 
from a neighbouring house a young voice saying and 
repeating in rapid succession, " Tolle, lege ! Tolle, 
lege!" ("Take and read! Take and read!") Receiv- 
ing this as a Divine admonition, he returned to the 
place where he left his friend Alypius, to procure the 
roll of St. Paul's Epistles, which he had a short time 
before left with him. "I seized the roll," says he, 
in describing this scene ; " I opened it, and read in 
silence the chapter on which my eyes first alighted." 
It was the thirteenth of Romans — "Let us walk 
honestly, as in the day ; not in rioting and drunken- 
ness, not in chambering and wantonness, not in 
strife and envying. But put ye on the Lord Jesus 
Christ, and make not provision for the flesh, to 
fulfil the lusts thereof." All was decided by a word. 
" I did not want to read any more," says he ; " nor 
was there any need ; every doubt was banished." 
The morning star had risen in his heart. — New 
Cyclopaedia of Anecdote. 

560. Bible, Reading of. "Mamma," said little 
Emily to her mother, who was earnestly reading her 
Bible, " why do you read the Bible so often ? " "I 
need to do so, my child. Why do you drink milk 
and eat bread so often ? " " But, mamma, you know 
quite well I must have food ; otherwise I should 
die." " What has God given us besides the body ? " 
"Our souls, mamma." " What would die without 
food?" "Our bodies, mamma." "You see, my 
child, I have felt that my soul even more than 
my body must have food ; where shall I find that 



BIBLE 



BIBLE 



food?" "Ah ! now I understand. We must read 
the Bible daily to find food for our souls, just as 
we eat and drink to sustain our bodies." " Quite 
right. And if to-morrow you went without break- 
fast, and again at dinner could not eat, what must 
I think ? " " That I was sick." " Yes, truly ; and 
this is a sign of our soul sickness, when we neglect 
to study God's Word. Other books can nourish our 
minds, but only God's Word can feed our souls." 

561. BIBLE, Reading of. Prince Charles of 
Wurtembevg used in his earlier years often to go 
in spring to a village called Funfbronn, and lived 
in the house of a certain farmer. In the bookshelf 
the prince remarked a Bible, and so he asked the 
farmer if he read the Bible diligently. "Yes, 
your grace ; a chapter every day." The prince 
took occasion, when the man was out of the way, 
to put a piece of gold in a certain chapter and 
at parting he again exhorted the man to read his 
Bible, as he would find a treasure therein. After 
a year the prince returned, and one of his first 
questions was, "Well, did you continue to read 
your Bible?" "Yes, truly," said the farmer; 
"each day a chapter." "Give me your Bible for 
a minute," said the prince, and he opened it where 
he had hidden the gold. There it was ; so he put 
it in his pocket, saying, "Why hast thou told 
me so many lies ? If thy Bible had been read, 
surely thou wouldst have found my mark." — JDer 
Glaubensbote. 

562. BIBLE, Reading of. John Wesley once 
said to a preacher of his who was boasting that he 
only read the Bible, " If a man read only his Bible 
he would soon cease to read that." — Urijah R. 
Thomas, D.D. 

563. BIBLE, Respect for. On one occasion an 
eminent Member of Parliament happened to be 
staying in the same house with Mr. Carlyle, and 
assuming that Carlyle was, like himself, a Free- 
thinker, ventured to address to him some flippant 
and disparaging remarks on the orthodox beliefs in 
regard to the contents of the Bible. Mr. Carlyle 
was at last roused to reply, and spoke with earnest- 
ness to this effect — " Young man, I recommend you 
to retire to your chamber without delay, there to 
open your Bible, to go upon your knees before God., 
to ask for a better understanding of these matters, 
and not to rise till your prayer is answered. I be- 
lieve you will then find yourself a happier and a 
wiser man." — The Record. 

564. BIBLE, Saved by. A gentleman at Portsea 
had tried many ways to turn his son-in-law from a 
dreadful career of vice, but in vain ; for he became 
the more enraged against the venerable man, because 
he would not relieve him from the difficulties into 
which he had brought himself. He formed the dread- 
ful resolution of shooting his father, and for that 
purpose he one day waylaid him. As the old gentle- 
man stepped out of a boat his son-in-law fired a 
loaded pistol at him. But the father, who could 
have no pleasure in his son, had a treasure which he 
generaUy carried about with him. His Bible being 
at this time in his breast-pocket, the ball lodged in 
the book, and thus his life was saved ; but his son- 
in-law was hanged. 

565. BIBLE, Scarce, how made up for. The 

pilgrims who returned from Jerusalem and other 
places esteemed holy, composed songs on their 



adventures, intermixing recitals of passages in the 
life of Christ, descriptions of His crucifixion, of the 
day of judgment, of miracles and martyrdoms. . . . 
At length professed practitioners in the histrionic 
art were hired to perform these solemn mockeries 
of religion. To those accustomed to contemplate 
the great picture of human follies, which the un- 
polished ages of Europe hold up to our view, it will 
not be surprising that the people, who were forbidden 
to read the events of the sacred history in the Bible, 
in which they were faithfully and beautifully related, 
should be permitted to see them represented on the 
stage, disgraced with the greatest improprieties. — 
Warton {abridged), 

566. BIBLE. Scarcity of. Just after the Revo- 
lution, France showed such a dearth of Bibles that 
people sent over for the purpose searched for four 
days among the booksellers of Paris without coming 
upon a single .copy. 

567. BIBLE, Scarcity of. In 1299 the Bishop 
of Winchester borrowed a Bible, in two volumes 
folio, from a convent in that city, giving a bond, 
drawn up in a most formal and solemn manner, for 
its due return. This Bible had been given to the 
convent by a former bishop, and in consideration 
of this gift and one hundred marks the monks 
founded a daily mass for the soul of the donor. 

563. BIBLE, Scarcity of. In the east of Iceland 
I fell in with a clergyman who has been seeking in 
vain to obtain a Bible for the long period of seven- 
teen years ! His joy on my arrival was inexpressible. 
— I passed through a parish lately in which were 
only two Bibles, and another, considerably more 
populous., in which there are none at all/ — Br. 
Henderson. 

569. BIBLE, Search for. The Indians of Oregon, 
having heard that the white man had a Book, and 
that it was the Book of God, the Great Spirit, 
determined to send a deputation — two of the chief 
Sacems and two young braves — to St. Louis to ask 
for a copy. They travelled 3000 miles on their 
remarkable mission only to meet with disappoint- 
ment, the two old men dying in that city ; the two 
younger nowhere meeting among its Catholic popu- 
lation .any one who would further the great object 
of their journey, although treated everywhere with 
great kindness and courtesy. The farewell speech 
of one of the survivors, made in the Council-room 
of the American Fur Company, is one of the most 
touching pieces of Indian eloquence on record. "I 
came to you," he said, " over a trail of many moons 
from the setting sun. You were the friend of my 
fathers, who have all gone the long way. I camo, 
with one eye partly opened, for more light for my 
people, who sit in darkness. I go back with both 
eyes closed. How can I go back blind to my blind 
people? I made my way to you with strong 
arms, through many enemies and strange lands, 
that I might carry back much to them. I go back 
with both arms broken and empty. The two 
fathers who came with us — the braves of many 
winters and wars — we leave asleep here by your 
great water and wigwam. They were tired in 
many moons and their moccasins wore out. My 
people sent me to get the white man's Book of 
Heaven. You took me where you allow your 
women to dance, as we do not ours, and the Book 
was not there. You took me where they worship 



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the Great Spirit with candles, and the Book was 
not there. You showed me the images of good 
spirits and pictures of the good land beyond, but 
the Book was not among them to tell us the way. 
I am going back the long, sad trail to my people 
of the dark land. You make me feel heavy with 
burdens of gifts, and my moccasins will grow old 
in carrying them, but the Book is not among them. 
When I tell my poor blind people, after one more 
snow, in the big council, that I did not bring the 
Book, no word will be spoken by our old men or 
by our young braves. One by one they will rise 
up and go out in silence. My people will die in 
darkness, and they will go on the long path to the 
other hunting ground. No white man will go with 
thern, and no white man's Book to make the way 
plain. I have no more words." 

The poor Indians never saw the result of their 
mission, yet the destiny of Oregon turned upon it. 
The mournful refrain, " The Book was not there," 
found a sympathetic hearer in a young clerk in the 
office, who told the story in a letter to friends at 
Pittsburg. This letter was shown to Catlin, the 
Indian traveller and explorer, who said, " Give it 
to the world ; " and as the result of publishing this 
letter a mission was formed, and two missionaries, 
with their wives, sent out to carry the white man's 
Book to the heart of the American wilderness. — 
William Burroios {condensed). 

570. BIBLE Society, Argument for. A peasant 
in Saxony having asked Mr. Fabricius how he 
could afford to sell Bibles so cheap, the latter 
replied by giving him an account of the rise and 
progress of Bible Societies. " What ! " exclaimed 
the peasant, " have I lived to see this ? I thought 
the whole world was like our village, where no one 
cares for another unless he can gain something by 
him ; but now I find there are many true Christians, 
who give their money that we may read the Word 
of God ! " 

571. BIBLE sold for drink. " During my resi- 
dence in India," writes a Christian missionary, "I 
frequently visited a British soldier who was under 
sentence of death for having, when half intoxicated, 
wantonly shot a black man. 

"In some of my visits to the jail a number. of 
other prisoners came and sat down with this man, 
to listen to a word of exhortation. In one instance 
I spoke to them particularly on the desirable- 
ness of studying the Bible ! ' Have any of you 
a Bible?' I inquired. They answered, 'No.' 
' Have any of you ever possessed a Bible % ' A 
pause ensued. At last the murderer broke silence, 
and amidst sobs and tears confessed that he once 
had a Bible. 'But, oh,' said he, 'I sold it for 
drink ! It was the companion of my youth. I 
brought it with me from my native land, and have 
since sold it for drink ! Oh, if I had listened to my 
Bible, I should not have been here." 

572. BIBLE, Spirit of, and letter. You women 
of England are all now shrieking with one voice — 
you and your clergymen together— because you 
hear of your Bibles being attacked. If you choose 
to obey your Bible you will never care who attacks 
them. It is just because you never fulfil a single 
downright precept of the book that you are so care- 
ful of its credit ; and just because you don't care 
to obey its whole words that you are so particular 
about the letters of them. The Bible tells you to 



dress plainly — and you are mad for finery ; the 
Bible tells you to have pity on the poor — and you 
crush them under your carriage-wheels ; the Bible 
tells you to do judgment and justice ; you do not 
know, nor care to know, so much as what the Bible 
word "justice" means. Do but learn so much of 
God's truth as that comes to ; know what He means 
when He tells you to be just, and teach your sons 
that their bravery is but a fool's boast, and that 
their deeds but a firebrand's tossing, unless they 
are indeed just men, and perfect in the fear of God ; 
and you will soon have no more war, unless it is 
indeed such as is willed of Him of whom, though 
Prince of peace, it is also written, " In righteousness 
doth He judge, and make war." — RusJcin. 

573. BIBLE, Spread of. The following interest- 
ing story was told by Mr. Bruce, agent for the Bible 
Society: — In the year 1852 a man named Innocenti 
found a Bible while bathing in the Arno. The 
binding was damaged, but not the leaves, as it had 
been tied together. The fact that it was a forbidden 
book caused many persons to read it secretly. The 
Prince of Tuscany was a bitter persecutor at that 
time, and it was supposed that the tide had brought 
it down from Florence, where some one had been 
forced to fling it into the river. Among others who 
read the Bible was a joiner, who not only read for 
himself, but also read aloud to others. One of his 
hearers was a mason named Georgi, in whose soul 
a longing desire for peace was awakened, which for 
twenty years he could not get rid of. In his ignor- 
ance he once attended a meeting of the Freethinkers, 
but came away more unhappy than ever. The Good 
Shepherd led him to the shop of one of the Bible 
Society's agents, where he told his story to Signor 
Fabbroni, who gave him a New Testament. He 
read it carefully, and became a diligent and earnest 
worker for the salvation of others. Dr. Mazzinghi, 
Rosa, Francesco Madiai, and others were im- 
prisoned or banished in 1852. The Bible was dis- 
tributed under circumstances of great danger. The 
Arno did, without doubt, what no colporteur would 
have dared to do. He carried the Word to Signa, 
and after twenty years we rejoice over its fruits. — 
Der Glaubensbote. 

574. BIBLE, Sticking to. When Bishop War- 
burton projected his edition of Shakespeare, the 
matter was mentioned in the greenroom. "He had 
better," growled Quin, "stick to his own Bible, and 
leave ours to us." — Timbs. 

575. BIBLE, Study of. Passing from Bonn to 
Coblentz, on the Bhine, the scenery is comparatively 
tame. But from Coblentz to Mayence it is enchant- 
ing. You sit on deck, and feel as if this last flash 
of beauty must exhaust the scene ; but in a moment 
there is a turn of the river, which covers up the 
former view with more luxuriant vineyards, and 
more defiant castles, and bolder bluffs, vine- 
wreathed, and grapes so ripe that if the hills be 
touched they would bleed, their rich life away into 
the bowels of Bingen and Hockheimer. Here and 
there there are streams of water melting into the 
river, like smaller joys swallowed in the bosom of 
a great gladness. And when night begins to throw 
its black mantle over the shoulder of the hills, and 
you are approaching disembarkation at Mayence, 
the lights along the shore fairly bewitch the scene 
with their beauty, giving one a thrill that he feels 
but once, yet that lasts him for ever. So this river 



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of God's Word is not a straight stream, but a 
winding splendour — at every turn new wonders to 
attract, still riper vintage pressing to the brink, and 
crowded with castles of strength — Stolzenfels and 
Johannisberger as nothing compared with the strong 
tower into which the righteous run and are saved — 
and our disembarkation at last, in the evening, amid 
the lights that gleam from the shore of heaven. 
The trouble is, that the vast majority of Bible 
voyagers stop at Coblentz, where the chief glories 
begin. — Christian Age. 

576. BIBLE. Study of. Some Bibles have been 
given to Moslems, who came in the night asking 
and carrying the precious book away with them. 
One very learned Sheikh came to us one night and 
asked for a Bible, which, of course, was at once 
handed to him. He sat down in a corner of the 
room, opened the book, and began reading it. After 
a while he began asking my husband questions 
about what he read. They kept on conversing and 
reading the Word until very late in the night. 
The man did not go, but asked to be permitted to 
remain, as he wanted to read more. He remained 
the whole of the next day and the next night. He 
could hardly be persuaded to rest and take food. 

Another Moslem who was a frequent visitor at 
our house, to whom we offered a Bible to read and 
convince himself, is now, we trust, a thorough be- 
liever in Christ. The Moslems began to suspect 
him, and attempted to kill him. He had to flee 
with his family to Gaza. Lately he has returned, 
but has to be very cautious in his visits to us. He 
comes, but always when it is quite dark. My hus- 
band reads and prays with him, and then he has to 
go, so as to avoid exciting suspicion. He often asks 
whether we could not help him to go away to a 
place where he might confess Christ and earn bread 
for his five children. — Mrs. Schapira. 

577. BIBLE, Study of. The learned Prince of 
Granada, heir to the Spanish throne, imprisoned by 
order of the Crown for fear he should aspire to the 
throne, was kept in solitary confinement in the old 
prison at the Place of Skulls, Madrid. After thirty- 
three years in this living tomb death came to his 
release, and the following remarkable researches 
taken from the Bible, and marked with an old nail 
on the rough walls of his cell, told how the brain 
sought employment through the weary years : — ■ 

"In the Bible the word Lord is found 1853 
times ; the word Jehovah 6855 times, and the word 
Reverend but once, and that in the 9th verse of the 
111th Psalm. The 8th verse of the 117th Psalm is 
the middle verse of the Bible. The 9th verse of 
the 8th chapter of Esther is the longest verse ; 35th 
verse, 11th chapter of St. John, is the shortest. In 
the 107th Psalm four verses are alike — the 8th, 
15th, 21st, and 31st. Each verse of the 136th Psalm 
ends alike. No names or words with more than six 
syllables are found in the Bible. The 37th chapter 
of Isaiah and 19th chapter of 2nd Kings are alike. 
The word Girl occurs but once in the Bible, and 
that in the 3rd verse and 3rd chapter of Joel. There 
are found in both books of the Bible 3,5S6.483 
letters, 773,693 words, 31,373 verses, 1179 chapters, 
and 66 books." 

578. BIBLE, Study of. The first word of the 
Bible Luther ever read, out of the Bible itself, at 
Erfurt, his biography tells us, was the story of 
Hannah and " her child lent to the Lord for ever;" 



and the beautiful narrative, so full of fresh, prophetic 
meaning to his ritual-laden spirit, drew him on to 
the study of the whole Holy Word, till, through the 
text, "The just shall live by faith," as through the 
gates of the morning, the full, clear light of the new 
day broke in upon his soul. — Huntington. 

579. BIBLE, Study of. The celebrated Dr. 
Johnson said to a young gentleman who visited him 
on his deathbed, "Young man, attend to the voice 
of one who has possessed a certain degree of fame 
in the world, and who is about to appear before 
his Maker : Read the Bible evert day of your 

LIFE." 

580. BIBLE, Study of. In order to understand 
the Bible we shall have to study it carefully. I was 
told in California that the purest and best gold that 
they get they have to dig the deepest for ; and so 
in studying the Bible, we must dig deep. — Moody. 

581. BIBLE, Sufficiency of. A former acquaint- 
ance of the Hon. and Rev. W. Cadogan wished to 
lend him the works of Paine and Voltaire ; he wrote 
him word in reply that he had not yet done with 
Moses and the prophets. — Rev. W. Marsh, D.D. 

582. BIBLE, Superiority of. Sir William Jones's 
opinion of the Bible was written on the last leaf of 
one belonging to him in these strong words :— " I 
have regularly and attentively read these Holy 
Scriptures, and am of opinion that this Volume, 
independently of its Divine origin, contains more 
sublimity and beauty, more pure morality, more 
important history, and finer strains of poetry and 
eloquence than can he found in all other books, in 
whatever age or language they may have been 
written." 

583. BIBLE, the best book. A society of gentle- 
men, most of whom had enjoyed a liberal education 
and were persons of polished manners, but had un- 
happily imbibed infidel principles, used to assemble 
at each other's houses for the purpose of ridicul- 
ing the Scriptures, and of hardening one another 
in their unbelief. At last they unanimously formed 
a resolution solemnly to burn the Bible, and so to 
be troubled no more with a book which was so 
hostile to their principles and disquieting to their 
consciences. The day fixed upon arrived ; a large 
fire was prepared, a Bible was laid on the table, and 
a flowing bowl ready to drink its dirge. For the 
execution of their plan they fixed upon a young 
gentleman of high birth, brilliant vivacity, and 
elegance of manners. He undertook the task, and 
after a few enlivening glasses, amidst the applause 
of his jovial compeers, he approached the table, 
took up the Bible, and was walking leisurely for- 
ward to put it into the fire ; but, happening to give 
it a look, he was seized with trembling, paleness 
overspread his countenance, and he seemed con- 
vulsed. He returned to the table, and, laying 
down the Bible, said, with a strong asseveration, 
" We will not burn that book till we get a better." 

Soon after this the same gay and lively young 
gentleman died, and on his deathbed was led to 
true repentance, deriving unshaken hopes of for- 
giveness and of future blessedness from that book 
which he was once going to burn. He found it, 
indeed, the best book not only for a living but a 
dying hour. 

584. BIBLE the best book. The celebrated 



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John Selden, who is sometimes denominated the 
learned Selden, was one of the greatest men of his 
day. Being visited on his dying bed by some 
intimate friends, he is said to have discoursed to 
them substantially as follows:— "I have surveyed 
most of the learning that is among the sons of men ; 
I have my study full of books and papers on most 
subjects in the world ; yet at this time I cannot 
recollect any passage, out of innumerable books and 
manuscripts I am possessed of, wherein I can rest 
my soul save out of the Holy Scriptures." 

585. BIBLE the final appeal. When Haller was 
done CEcolampadius entered the lists and pressed 
Dr. Esk so closely that he was reduced to the neces- 
sity of appealing to the mere usage of the Church. 
" Usage," replied CEcolampadius, " depends entirely 
for its force, in our Switzerland, on its consistency 
with the Constitution. Now in matters of faith the 
Bible is the Constitution." — Merle D'Aubigne. 

586. BIBLE the foundation of laws. MacMin, 
the actor, told a company that he at first designed 
his son for the law, and for this purpose entered 
him in the Temple. "And what book, sir," said 
the veteran actor, " do you think I made him begin 
with ? Why, sir, I'll tell you— the Bible— the Holy 
Bible." " The Bible, Macklin, for a lawyer ! " 
exclaimed a friend. " Yes, sir ; the properest and 
most scientific book for an honest lawyer, as there 
you will find the foundation of all law as well as of 
all morality." 

587. BIBLE the guide to heaven. A little girl 
on her dying bed gave her Bible to her brother, 
saying, " Take this, Georgie, and keep it for my 
sake, but most of all because it is God's book ; I 
am sure of it, for it has taught me the way to 
heaven. It has been a lovely light to me on earth, 
but I am going where I shall not need it any more. 
Read it, Georgie, and let us meet in heaven." 

588. BIBLE the interpreter of truth. If a man 

in the night, by the light of a lamp, is trying to 
make out his chart, and there is storm in the heavens 
and storm upon the sea, and some one knocks that 
lamp out of his hand, what is done ? The storm is 
above and the storm is below, and the chart lies 
dark, so that he cannot find it out — that is all. If 
it were daylight he could see the chart well enough ; 
but there being no light, and the lamp on which he 
depended for light being knocked out of his hand, 
he cannot avail himself of that which is before him. 

And the same is true concerning much of the 
Bible. It is an interpreter. It is a lamp to our 
feet and a light to our path. And those truths 
which have their exposition in the Bible, and which 
are a revelation of the structure of the world and 
of the Divine nature and government, do not depend 
for their truth upon the Bible itself. They are only 
interpreted and made plain by it. — Beecher. 

589. BIBLE, the honest man's trust. An honest 
peasant surprised an infidel, who was jeering hkn 
for believing the Bible, by the reply, " We country 
people like to have two strings to our bow." 
" What do you mean ? " inquired the infidel. " Only 
this," rejoined the poor man, "that believing the 
Bible, and acting up to it, is like having two strings 
to one's bow ; for if it is not true, I shall be a better 
man for living according to it, and so it will be for 
my good in this life, — that is one string to my bow ; 
and if it should be true, it will be better for me in the 



next life, — that is another string, and a pretty 
strong one it is. But, sir, if you do not believe in 
the Bible, and, on that account, do not live as it 
requires, you have not one string to your bow. 
And oh, sir, if its tremendous threatenings prove 
true — oh, think what then will become of you ! " — 
Caughey. 

590. BIBLE the one Book. A rest was made, 
and a Bible in English, richly covered, was let 
down unto her (Queen Elizabeth during her Coro- 
nation pageant) by a silken lace by a child that 
represented Truth. With both her hands she 
received it ; then she kissed it, afterwards applied 
it to her breast, and lastly held it up, thanking 
the city especially for that gift, and promising to 
be a diligent reader thereof. — Knight. 

591. BIBLE the one Book. Sir Walter Scott, 
during his last illness, asked his son-in-law to read 
to him out of the Book. "What book ? " was the 
question ; and the great man's reply was, " There is 
only one Book — the Bible. In the whole world it 
is called ' The Book.' All other books are mere 
leaves, fragments. The Bible is the only complete, 
perfect Book. Its light sheds brightness over the 
grave and into eternity. It is the only Book." — 
Mallet. 

592. BIBLE the one Book. Collins is well known 
as a celebrated English poet. In the latter part 
of his life he withdrew from his general studies, 
and travelled with no other book than an English 
New Testament, such as children carry to school. 
A friend was anxious to know what companion a 
man of letters had chosen ; the poet said, " I have 
only one Book, but that Book is the best." — Cyclo- 
paedia cf Religious Anecdotes. 

593. BIBLE the one Book for ministers. You 

know the old proverb, " Cave ab homine unius 
libri " — Beware of the man of one book. He is a 
terrible antagonist. A man who has his Bible at 
his fingers' ends and in his heart's core is a champion 
in our Israel ; you cannot compete with him ; you 
may have an armoury of weapons, but his Scriptural 
knowledge will overcome you ; for it is a sword like 
that of Goliath, of which David said, " There is 
none like it." The gracious William Romaine, I 
believe, in the latter part of his life, put away all 
his books and read nothing at all but his Bible. 
He was a scholarly man, yet he was monopolised 
by the one Book, and was made mighty by it. If 
we are driven to do the same by necessity, let us 
recollect that some have done it by choice, and let 
us not bemoan our lot, for the Scriptures will be 
sweeter than honey to our taste, and will make us 
" wiser than the ancients." — Spurgeon. 

594. BIBLE the one support in life. It is 

stated by the celebrated William Penn that Count 
Oxenstein, Chancellor of Sweden, being visited, in 
his retreat from public business, by Commissioner 
Whitlock, ambassador from England to Queen 
Christiana, on the conclusion of their discourse he 
said to the ambassador, "I have seen much and 
enjoyed much of this world ; but I never knew how 
to live till now. I thank my good God, who has 
given me time to know Him, and likewise myself. 
All the comfort I have, and all the comfort I take, 
and which is more than the whole world can give, 
is the knowledge of God's love in my heart, and 
the reading in this blessed Book," laying his hand 



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BIGOTRY 



on the Bible. " You are now," he continued, " in 
the prime of your age and vigour, and in great 
favour and business ; but this will all leave you, 
and you will one day better understand and relish 
what I say to you : then you will find that there is 
more wisdom, truth, comfort, and pleasure in retir- 
ing and turning your heart from the world, in the 
good Spirit of God, and in reading His sacred Word, 
than in all the courts and favours of princes." 

595. BIBLE the sword of the Spirit. Edward 
the Sixth had a high esteem for the Scriptures. 
When, therefore, at his coronation, the swords were 
delivered to him, as King of England, France, and 
Ireland, having received them, he said, " There is 
yet another sword to be delivered to me ; " at which 
the lords wondering, "I mean," said he, "the 
sacred Bible, which is the sword of the Spirit, and 
without which we are nothing, neither can we do 
anything." 

596. BIBLE to be followed. An old hunter in 
Michigan, when the country was new, got lost in 
the woods several times. He was told to buy a 
pocket compass, which he did, and a friend ex- 
plained to him its use ; he soon got lost, and lay 
out as usual. When found, he was asked why he 
did not travel by the compass. He said he did not 
dare to. He wished to go north, and he " tried 
hard to make the thing point north, but it wasn't 
no use ; 'twould shake, shake, shake right round, 
and point south-east every time." A great many 
people fail of the right direction in life for the 
same reason of the mishap which befell our Michi- 
gan friend — they are afraid to take the Bible and 
follow just as it points. 

597. BIBLE to be used. Some years ago I had 
occasion to send a parcel to an honest, hard-working 
bricklayer who lived in the country. It contained, 
besides sundry little presents for his wife and chil- 
dren, a trowel for his own use, made in a superior 
way, with a mahogany handle ; and often did I 
fancy that I saw him hard at work with the trowel 
in his hand. Last summer, being in the neighbour- 
hood, I called at the cottage of the honest brick- 
layer, when, to my surprise, I saw the trowel which 
I had sent him exhibited over the chimney-piece 
as a curiosity. It had been considered too good to 
use, and consequently had never been of the slightest 
use to its owner. — George Mogridge. 

598. BIBLE, Treasure in. A nobleman once gave 
a celebrated actress a Bible, telling her at the same 
time that there was a treasure in it. She, thinking 
he meant religion, laid the Bible aside. She died, 
and all she had was sold. The person who bought 
the Bible, on turning over its leaves, found a £500 
note in it. Poor creature ! had she read that book 
she might not only have found the note, but the 
"pearl of great price." 

599. BIBLE true to human nature. A street 
preacher in Germany was one day assailed by some 
opponents, and one person remarked that the Bible 
was full of fables. The brawler referred to Paul 
having forgotten his mantle. Pastor B. — "That is 
a passage quite suitable for me ; perhaps also for 
you. I am very forgetful. I see here that the great 
Apostle could forget ; and this comforts me, and 
admonishes me also that I should endeavour to 
make good what I forget. I thought once like you, 
and forgot the one thing needful ; but I now endea- 



vour not to forget the goodness of God. Have you, 
brother, forgotten this ? " 

600. BIBLE, Unvarnished manner of. I ad- 
monish every pious Christian that he take not 
offence at the plain unvarnished manner of speech 
of the Bible. Let him reflect that what may seem 
trivial and vulgar to him emanates from the high 
majesty, power, and wisdom of God. The Bible is 
the book that makes fools of the wise of this world ; 
it is understood only of the plain and simple-hearted. 
Esteem this book as the precious fountain that can 
never be exhausted. In it thou findest the swad- 
dling-clothes and the manger whither the angels 
directed the poor simple shepherds ; they seem poor 
and mean, but dear and precious is the treasure that 
lies therein. — Luther s Table Talk. 

601. BIBLE valued. When copies of the Bible 
were taken to Mangaia (South Sea Islands) the joy 
of the people was very great. At a subsequent 
missionary prayer-meeting an aged disciple, after 
addressing the people from a text in the book of 
Job (ch. v. 17-19), lifted np his Bible before the 
whole congregation and said, " My brethren and 
sisters, this is my resolve : the dust shall never 
cover my Bible, the moth shall never eat it, the 
mildew shall never rot it. My light ! my joy ! " — 
Gill's Gems from the Coral Islands. 

602. BIBLE, way it is read. My father read the 
Bible through three times after he was eighty years 
of age, and without spectacles ; not for the mere 
purpose of saying he had been through it so often, 
but for his eternal profit. John Colby, the brother- 
in-law of Daniel Webster, learned to read after he 
was eighty-four years of age, in order that he might 
become acquainted with the Scriptures. There is no 
book in the world that demands so much of our atten- 
tion as the Bible. Yet nine-tenths of Christian men 
get no more than ankle-deep. They think it is a 
good sign not to venture too far. — Talmage. 

603. BIBLE, Writing a (?). Heraud, Leigh Hunt 
describes as " wavering in the most astonishing 
manner between being Something and Nothing." 
To me he is chiefly remarkable as being still — with 
his entirely enormous vanity and very small stock 
of faculty — out of Bedlam. He picked up a notion 
or two from Coleridge many years ago ; and he has 
ever since been rattling them in his head, like peas 
in an empty bladder, and ealling on the world to 
" List the music of the spheres." John Mill said, 
" I forgive him freely for interpreting the Universe, 
now when I find he cannot pronounce the h's ! " 
I mentioned to him once that Novalis had said, 
" The highest problem of authorship is the writing 
of a Bible." ii That is precisely what I am doing ! " 
answered the aspiring, unaspirating, — Carlyle {to 
Emerson), condensed. 

604. Bigotry and Christian life. Jenny Lind 
once went to hear Eather Taylor preach in Boston ; 
but the preacher, ignorant of her presence, paid a 
glowing tribute to her powers of song. As the 
Swedish nightingale leaned forward with delight, 
drinking in this unexpected praise, a tall man who 
sat on the pulpit- stairs rose and wanted to know 
whether any one who had died at Miss Lind's 
concerts would go to heaven. Eather Taylor said, 
"Sir, a Christian will go to heaven wherever he 
dies ; but a fool will be a fool, even though he be 
on the pulpit-stairs." — Life of Father Taylor, 

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605 BIGOTRY disclaimed. In the Continental 
Congress, Mr. Jay, a member from New York, spoke 
against opening the proceedings with prayer, on the 
ground that, as there were in that body Episco- 
palians, Quakers, Anabaptists, Presbyterians, and 
Congregationalists, they would hardly be able to 
join in the same act of worship. Thereupon Mr. 
Samuel Adams, a strict Congregationalist, arose and 
said he was no bigot, and could hear a prayer from 
a gentleman of piety who was at the same time a 
friend to his country. He then moved that Mr. 
Duche, an Episcopalian clergyman, read prayers 
to the Congress. The motion was carried, and the 
prayers were read. — Little s Historical Lights. 

606. BIGOTRY illustrated. Some men magnify 
the importance of their own little clique of believers 
by denying the godliness of all who differ from 
them. They remind one of Bishop Hacket's story. 
"At Wimbledon," says he, "not far from me, a 
warrener promised Thomas. Earl of Exeter, that he 
should have a burrow of rabbits, all of them of what 
colour he pleased. 'Let them be all white,' said 
that good Earl. Whereupon the warrener killed up 
all the rest but the white rabbits, and sold them 
away, and left not enough to serve the Earl's table." 
A sorry few would be left to serve the Lord and 
preserve the name of Christ upon earth if some 
men's judgments could be final. Blessed be God, 
the Judge of saints is not the rabbi of any of the 
rival synagogues. — Spurgeon. 

607. BIGOTRY is only concealed selfishness. 

Sir Humphry Davy, when he introduced his 
" safety -lamp," which has saved so many valuable 
lives, declined to take out a patent for it, saying 
that his sole object was to serve the cause of 
humanity. What of men who claim prescriptive 
rights to the Gospel of Jesus Christ — men who 
inherit the spirit which breathed in the apostles at 
first, " Master, we saw one casting out devils in Thy 
name, and we forbade him ? " — B. 

608. BIGOTRY, Narrowness of. What a cir- 
cumstance is that, that in 1624, at the request of 
the University of Paris, and especially of the Sor- 
bonne, persons were forbidden by an arret of Par- 
liament, on pain of death, to hold or teach any 

naxim contrary to ancient or approved authors, or 
o enter into any debate but such as should be 
pproved by the doctors of the faculty of theology. 
So, again, after the telescope had been invented, 
many of the followers of Aristotle positively re- 
fused to look through the instrument because it 
threatened the overthrow of their master's doctrines 
and authority ; and so, when Galileo had discovered 
the satellites of J upiter, some persons were infatuated 
enough to attempt to write down these unwelcome 
additions to the solar system. — Paxton Hood. 

609. BIGOTS, Zeal of. Quintilian justly observes 
that the obscurity of an author is generally in pro- 
portion to his incapacity ; and we might add that 
the ferocity of a bigot is frequently in proportion 
to the absurdity of his belief. Some are zealots for 
a certain theory of 666, and the two witnesses, and 
the little horn, who would be far better employed 
in training up their children in the fear of God, or 
listening for their instruction to a sober preacher of 
the Word of God. — Spurgeon. 

610. BIRTH, Accident of. Bcnaparte was born 
on the 15th of August 1769 at Ajaccio, Corsica, 



recently won to France by arms. Had the young 
Napoleon seen the light two months earlier, he 
would have been by birth an Italian, not a French- 
man. — Little's Historical Lights. 

611. BIRTH, A humble. Esprit Flechier, who 
became one of the most celebrated French preachers, 
was of humble origin, of which he was never ashamed. 
In his youth he assisted his father in his business as 
a tallow-chandler. A country prelate on one occa- 
sion taunted him with this, and expressed his sur- 
prise that he should have been placed on the epis- 
copal bench, when Flechier replied, "If you had 
been placed in the same sphere of life that I was, 
I fear that you would have been a candlemaker all 
your life." 

612. BIRTH does not ensure pardon. When 
a prince of the blood-royal of France disgraced 
himself by committing robbery and murder in the 
streets of Paris, Louis XV. would not grant a 
pardon, though eagerly solicited to do so by a 
deputation from the Parliament of Paris, who tried 
him, and suspended their sentence until the royal 
pleasure should be known. " My lords and coun- 
sellors," said the king, "return to your chambers of 
justice and promulgate your decree." " Consider," 
said the first president, " that the unhappy prince 
has your Majesty's blood in his veins." "Yes," 
said the king, " but the blood has become impure, and 
justice demands that it should be let out ; nor would 
I spare my own son for a crime for which I should 
be bound to condemn the meanest of my subjects." 
The prince was executed on the scaffold in the court 
of the grand Chatelet on the 12th of August 1729. 
— Arvine. 

613. BIRTH does not make the Christian. In 

the inquiry-room a person came in, and I said, 
" Are you a Christian?" "Why," says she, "of 
course I am." "Well," I said, "how long have 
you been one?" "Oh, sir, I was born one!" 
" Oh, indeed ! Then I am very glad to take you by 
the hand ; I congratulate you ; you are the first 
woman I ever met who was born a Christian. You 
are more fortunate than others ; they are born chil- 
dren of Adam." She hesitated a little, and then 
tried to make out that because she was born in 
England she was a Christian. — Moody. 

614. BIRTH, Illustrious. The conversation turn- 
ing upon the antiquity of different Italian houses in 
the presence of Sextus V. when Pope, he maintained 
that his was the most illustrious of any ; for, being 
half unroofed, the light entered on all sides — a cir- 
cumstance to which he attributed his having been 
enabled to exchange it for the Vatican. — Horace 
Smith. 

615. BIRTH, Obscurity of. The obscurity of 
Lord Tenterdon's birth is well known, but he had 
too much good sense to feel any false shame on that 
account. We have heard it related of him that when, 
in an early period of his professional career, a brother 
barrister/with whom he happened to have a quarrel, 
had the bad taste to twit him on his origin, his manly 
and severe answer was, " Yes, sir, I am the son of a 
barber ; if you had been the son of a barber, you 
would have been a barber yourself." 

616. BIRTH, The new. Thorwaldsen, who is 
said to have been born in Copenhagen, when ques- 
tioned as to his birthplace, replied, " I don't know ; 



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but I arrived at Rome on the 8th March 1797," 
dating his birth, as it were, from the commence- 
ment of his career as an artist. 

617. BIRTH, The new. Shortly after the cele- 
brated Summerfield came to that country, the young 
and beautiful preacher on some public occasion met 
a distinguished doctor of theology, who said to him, 
"Mr. Summerfield, where were you born, sir?" 
"I was born," said he, "in Dublin and in Liver- 
pool." " Ah ! how can that be ? " inquired the 
Doctor. The boy-preacher paused a moment, and 
answered, " Art thou a master in Israel, and under- 
standest not these things ? " — Dr. Tyng. 

618. BISHOPS, Change in. It is related of 
Bunyan, that, in the height of his usefulness as a 
preacher in and about London, the bishop of the 
metropolis had a curiosity to see him. The coach- 
man of the bishop was a frequent hearer of Bunyan, 
and the bishop had told him that whenever, in riding 
out of town, he should chance to meet Mr. Bunyan, 
he wished to see and speak with him. One day, as 
John was driving his lordship in a portion of the 
suburbs sufficiently retired for the bishop to gratify 
his curiosity, Bunyan was seen plodding his way on 
foot, with his bundle under his arm, going to preach 
somewhere in the outskirts. "Your grace," said 
John, "here comes Mr. Bunyan." "Ah!" said 
the bishop, ' ' pull up the horses when you get near 
him, and let me speak to him." They were soon 
side by side, the horses were checked, and the 
bishop bowed, saying, " Mr. Bunyan, I believe ? " 
" Yes, your grace," courteously responded Bunyan. 
"Mr. Bunyan," said the bishop, "I am told that 
you are very ingenious as an interpreter of the 
Scriptures ; and I have a difficult passage in mind, 
about which critics are in dispute, and of which I 
should be glad to have your view. It is St. Paul's 
message to Timothy — 1 The cloak that I left at 
Troas with Carpus, when thou comest, bring with 
thee; and the books, especially the parchments.'" 
"Well, your grace," replied Bunyan, "it is allowed, 
I believe, by all that Timothy was a bishop of the 
primitive Church, and Paul, as all agree, was a 
travelling preacher. It appears to me that this 
may have been designed in future days to teach 
that in primitive times the bishops were accustomed 
to wait on the travelling preachers ; whereas in our 
days the bishops ride in their coaches, and the 
travelling preachers, like Paul, are obliged to go 
on foot." 

619. BLESSINGS, God the source of. The re- 
ligious temperament of the [Lancashire] people came 
out strongly and was well illustrated by an incident 
which happened towards the close of the cotton 
famine. The mills in one village had been stopped 
for months, and the first waggon-load of cotton 
which arrived before they recommenced seemed to 
the people like the olive branch, " newly plucked 
off," which told of the abating waters of the Deluge. 
The waggon was met by the women, who hysteri- 
cally laughed and cried and hugged the cotton-bales 
as if they were dear old friends, and then ended by 
singing that grand old hymn — a great favourite with 
Lancashire people — " Praise God from whom all 
blessings flow."—/. E. Taylor, Ph.D. 

620. BLOODSHED, Man's love of. The Roman 

gladiators were fed on a succulent diet for some 
weeks previous to their exhibition, in order that 



their veins, being full, might bleed more freely, for 
the greater gratification of the spectators ! — Newman 
Hall. 

621. BOASTER, Danger of. Two geese, when 
about to start southwards on their annual autumn 
migration, were entreated by a frog to take him 
with them. On the geese expressing their willing- 
ness to do so if a means of conveyance could be 
devised, the frog produced a stalk of long grass, got 
the two geese to take it one by each end, while he 
clung to it by his mouth in the middle. In this 
manner the three were making their journey suc- 
cessfully when they were noticed from below by 
some men, who loudly expressed their admiration 
of the device, and wondered who had been clever 
enough to discover it. The vainglorious frog, open- 
ing his mouth to say "It was me," lost his hold, fell 
to the earth and was dashed to pieces. — Rev. J. 
Gilmour, M.A. {from the Mongolian). 

622. BOASTER reproved. The late Pastor 
Harms of Hermannsburg once travelled in a train 
with a manufacturer of lucifer matches. The 
latter, who did not know Harms, began to boast 
of the money he had made in business. "Yes ! 
look at me," he said ; " now I am a rich man, and 
have become so by my own untiring industry and 
the development of my own powers. Do you under- 
stand anything of the making of lucifer matches ? " 
said he, turning to Harms. "Not much, sir, for I 
am a minister," said Harms quietly. "Ah so ! I 
am glad we have met, for I have long had a 
weighty question on my mind, and I shall be glad 
to ask a question. So much to-day is spoken about 
an old and a new religion. Can you tell me, sir, 
what the old religion differs from the new in ? " 
Harms expressed his willingness, but asked that he 
might give his answer in the form of a parable. 
"You see, sir," said Harms, "when the good God 
crowns any earthly calling with blessing and 
gives each year an increase, but the man remains 
thereby humble and grateful, thinking, 'I have not 
deserved this ; how is it God is so good towards 
me ? ' the dear Lord continues to send blessings 
on this humble servant, until at last he becomes 
a very rich man. But the man is ever more and 
more humble, and, as if overwhelmed, he cries out 
'I am unworthy of all this faithfulness and mercy.' 
That is a picture of the old religion. 

" Now for the new. When the Lord sends riches 
and honour, but the receiver does not even remark 
the source from whence they come, or that the 
Lord makes trial of his humility and faithfulness 
thereby ; and instead of each day finding him more 
humble and thankful, the man becomes each day 
more and more boastful, and forgets entirely the 
heavenly Giver, then it comes to pass that on each 
journey he makes in a train he tells his fellow 
passengers to ' look at me ! and see what I 
have become ! ' Such is the picture of the new 
religion." — Pilgrim out of Saxony. 

623. BOASTING, Danger of. I heard of a 
large meeting in which people were giving their 
Christian experience, and a very pompous man 
arose in the meeting and said, " Brethren, I am on 
board the old ship Zion, and I am sailing heaven- 
ward, and I am going at the rate of sixteen knots 
the hour, and I shall soon sail up the harbour of the 
blessed," and he sat down ; and another man, with 
I more pomposity, rose and said, " I too am on 



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board the old ship Zion, and I am sailing heaven- 
ward, and I am going at the rate of thirty knots the 
hour, and I shall soon sail up the harbour of the 
blessed," and he sat down ; and another man, with 
more pomposity still, got up and said, " I, brethren, 
too am on board the old ship Zion, and it is a 
steamship, and it is a steamship of 400 horse-power, 
and on this steamship I shall soon sail up the 
harbour of the blessed," and he sat down. Then 
a plain Christian woman rose and said, "Well, 
brethren, I have been going to heaven seventy years, 
and I have been going a-foot ; and I suppose, from the 
look of things, I shall have to go a-foot the most of 
the way ; and if some of you people that are going 
by steam don't look out you'll burst your boilers." — 
Talmage. 

624. BOASTING, Ridiculousness of. Once, when 
checking my boasting too frequently of myself in 
company, he (Dr. Johnson) said to me, " Boswell, you 
often vaunt so much as to provoke ridicule. You 
put me in mind of a man who was standing in the 
kitchen of an inn with his back to the fire, and 
thus accosted the person next him — ' Do you know, 
sir, who I am?' 'No, sir,' said the other, 'I have 
not that advantage.' * Sir,' said he, ' I am the 
great Twalmley, who invented the new Floodgate 
Iron ' " (a kind of box-iron for smoothing linen). — 
Bosxvcll. 

625. BOASTING, Vanity of. Menecrates, the phy- 
sician, having succeeded in some desperate cases, 
got the surname of Jupiter. And he was so vain 
of the appellation that he made use of it in a letter 
to the king — "Menecrates Jupiter to King Agesi- 
laus — health." The answer began thus— "King 
Agesilaus to Menecrates — his senses." — Plutarch. 

626. BOASTING, Vanity of. When Bonaparte 
was about to invade Russia, a person who had 
endeavoured to dissuade him from his purpose, find- 
ing he could not prevail, quoted to him the proverh, 
" Man proposes, but God disposes ; " to which he 
indignantly replied, " I dispose as well as propose." 
A Christian lady, on hearing the impious boast, 
remarked, " I set that down as the turning-point of 1 
Bonaparte's fortunes. God will not suffer a creature 
with impunity thus to usurp His prerogative." It 
happened to Bonaparte just as the lady predicted. 
His invasion of Russia was the commencement of 
his fall. — Whitecross. 

627. BODY and soul, Concern for. It would not 
be easy to calculate the good that might be done 
were true religion more prevalent among our medical 
men, who have constant access to bedsides, which 
the pious minister, however anxious and willing, is 
sometimes not permitted to approach. 

Dr. was visiting a gentleman who appeared 

very much agitated on being informed by him of 
the nature of his complaint, which Dr. observ- 
ing, he said to him, " Sir, you seem very much dis- 
tressed about your body ; do you feel the same 
anxiety about your soul ? " The gentleman was 
extremely irritated at the question, and the more so 
as he was a clergyman ; but he subsequently thought 

of it, and told Dr. that he dated the origin of 

his anxious concern for salvation to that remark. 

628. BODY not vile. Archbishop Whately, 
shortly before he died, hearing the passage read, 
"Who shall change our vile body," remarked that our 
version did not in this case do justice to the sense 



of the original, and that it should be, " This body 
of our humiliation ; " adding, " Nothing that He 
made is vile." — Clerical Library. 

629. BODY, Resurrection of. And so paper — 
that article so useful in human life, that repository of 
all the arts and sciences, that minister of all govern- 
ments, that broker in all trade and commerce, that 
second memory of the human mind, that stable 
pillar of an immortal name — takes its origin from 
vile rags ! The rag-dealer trudges on foot or drives 
his cart through the towns and villages, and his 
arrival is the signal for searching every corner 
and gathering every old and useless shred. These 
he takes to the mill, and there they are picked, 
washed, mashed, shaped, and sized — in short, 
formed into a fabric beautiful enough to venture 
unabashed even into the presence of monarchs and 
princes. This reminds me of the resurrection of 
my mortal body. When deserted by the soul, I 
know not what better the body is than a worn 
and rejected rag. Accordingly, it is buried in the 
earth, and there gnawed by worms and reduced to 
dust and ashes. If, however, man's art and device 
can produce so pure and white a fabric as paper 
from filthy rags, what should hinder God by His 
mighty power to raise this vile body of mine from 
the grave, and refine and fashion it like unto the 
glorious body of the Lord Jesus Christ ? — Gotthold. 

630. BODY, Victory over. The fame of Timour 
the Tartar has pervaded the East and West ; his 
posterity is still invested with the imperial title, 
and the admiration of his subjects, who revered 
him almost as a deity, may be justified in some 
degree by the praise or confession of his bitterest 
enemies. Although he was lame of a hand or foot, 
his form and stature were not unworthy of his rank, 
and his vigorous health, so essential to himself and 
to the world, was corroborated by temperance and 
exercise. — Gibbon. 

631. BONDAGE, The spirit's. Let me tell you 
again my old story of the eagle. For many months 
it pined and drooped in its cage, and seemed to 
have forgotten that it was of the lineage of the old 
plumed kings of the forest and the mountain ; and 
its bright eye faded, and its strong wings drooped, 
and its kingly crest was bowed, and its plumes were 
torn and soiled amid the bars and dust of its prison- 
house. So, in pity of its forlorn life, we carried its 
cage out to the open air, and broke the iron wire 
and flung wide the lowly door ; and slowly, falter- 
ingly, despondingly, it crept forth to the sultry air 
of that cloudy summer noon and looked listlessly 
about it. But just then, from a rift in an over- 
hanging cloud, a golden sunbeam flashed upon the 
scene. And it was enough. Then it lifted its 
loyal crest, the dim eye blazed again, the soiled 
plumes unfolded and rustled, the strong wings 
moved themselves, with a rapturous cry it sprang 
heavenward. Higher, higher, in broader, braver 
circles it mounted toward the firmament, and we 
saw it no more as it rushed through the storm- 
clouds and soared to the sun. And would, O ye 
winged spirits ! who dream and pine in this poor 
earthly bondage, that only one ray from the blessed 
Sun of Righteousness might fall on you this hour ! 
for then would there be the flash of a glorious eye 
and a cry of rapture, and a sway of exulting wings, 
as another redeemed and risen spirit sprang heaven- 
ward unto God ! — Rev. C. Wadsivorth, D.D. 



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632. BONDS, A Christian's. Guy de Brez, a 
French minister, was prisoner in the castle of 
Tournay. A lady who visited him said she 
wondered how he could eat, or drink, or sleep in 
quiet. "Madam," said he, "my chains do not 
terrify me or break my sleep ; on the contrary, I 
glory and take delight therein, esteeming them at a 
higher rate than chains and rings of gold, or jewels 
of any price whatever. The rattling of my chains 
is like the effect of an instrument of music in my 
ears — not that such an effect comes merely from 
my chains, but it is because I am bound therewith 
for maintaining the truth of the Gospel." 

633. BONDS, Christ's. Leonard Keyser, a friend 
and disciple of Luther, having been condemned by 
the bishop, had his head shaved, and being dressed 
in a smock-frock, was placed on horseback. As 
the executioners were cursing and swearing because 
they could not disentangle the ropes with which his 
limbs were to be tied, he said to them mildly, 
"Dear friends, your bonds are not necessary; my 
Lord Christ has already bound me." When he 
drew near the stake, Keyser looked at the crowd 
and exclaimed, " Behold the harvest ! O Master, 
send forth Thy labourers ! " And then ascending 
the scaffold, he cried, " O Jesus, save me ! " These 
were his last words. " What am I, a wordy 
preacher," said Luther when he received the news 
of his death, " in comparison with this great doer of 
the Word ? " — D'Aubigne. 

634. BOOK, A dangerous. A letter addressed to 
one of our religious periodicals records that a young 
neighbour, visiting Paine in his illness, was asked 
by him if she had ever read " The Age of Reason ; " 
and on her saying that she had, and thought it 
the most dangerous, insinuating book she had 
ever read, and that, from a conviction of its evil 
tendency, she had burned it, Paine said that he 
wished all who had ever read that book had been 
as wise as she ; adding, " If ever the devil had an 
agent on earth, I have been one ! " — Life's Last 
Hours. 

635. BOOK, A useful. Wilberforce set off for a 
tour on the Continent, choosing Isaac Milner, after- 
wards Dean of Carlisle, as his travelling companion. 
Just before he started his eye glanced casually upon 
a little book, "Doddridge's Rise and Progress of 
Religion in the Souk" " What is that ? " he asked. 
" One of the best books ever written," was the reply 
of Milner ; " let us take it with us and read it on the 
journey." The reading of that book led him to 
the study of the Bible, and the study of the Bible 
was blessed by the Divine Spirit to the enlighten- 
ment of his mind and to the renewal of his heart. 
— Punshon. 

636. BOOKS, Danger from. Robert Hall was 
asked, " Was not Dr. Kippis a clever man ? " His 
reply was — " He might be a very clever man by 
nature, for aught I know, but he laid so many 
books upon his head that his brains could not 
move." — Dr. Olinthus Gregory. 

637. BOOKS, Influence of. Benjamin Franklin 
Baid that the reading of "Cotton Mather's Essay 
on Doing Good" moulded his entire life. The 
assassin of Lord Russell declared that he was led 
into crime by reading one vicious romance. The 
consecrated John Angell James, than whom England 
never produced a better man, declared in his old 



days that he had never yet got over the evil effects- 
of having for fifteen minutes once read a bad book. 
But I need not go so far off. I could come nearer 
home and tell you of something that occurred in 
my college days. I could tell you of a comrade who 
was great-hearted, noble, and generous. He was 
studying for an honourable profession, but he had 
an infidel book in hi.s trunk, and he said to me one 
day, "De Witt, woidd you like to read it?" I 
said, "Yes, I would." I took the book and read 
it only for a few minutes. I was really startled 
with what I saw there, and I handed the book 
back to him, and said, "You had better destroy 
that book." No, he kept it. He read it. He re- 
read it. After a while he gave up religion as a 
myth. — Talmage. 

638. BOOKS, Lifelong influence of. Loyola 
when a soldier, serving at the siege of Pampeluna 
and laid up by a dangerous wound in his leg, asked 
for a book to divert his thoughts. The "Lives of 
the Saints " was brought to him, and its perusal so 
inflamed his mind that he determined thenceforth 
to devote himself to the founding of a religious 
order. — Denton. 

639. BOOKS, Lifelong influence of bad. T wenty- 
five years ago, when I was a boy, a schoolfellow 
gave me an infamous book, which he lent me for 
only fifteen minutes. At the end of that time it 
was returned to him, but that book has haunted me 
like a spectre ever since. I have asked God on my 
knees to obliterate that book from my mind, but I 
believe that I shall carry down with me to the 
grave the spiritual damage I received during those 
fifteen minutes. — Rev. John Angell James. 

640. BOOKS, Love of. I learnt one evening in 
London that a friend of mine was lying dangerously 
ill in his chambers in the Temple. That friend was 
the late Sir David Dundas, who was for many 
years in Parliament. I went down the next morn- 
ing to see him. We had some little conversation, 
and in the course of it he said — I remember his 
words very well — " I have never pretended to be a 
learned man or a scholar, but God has given me a 
great love for books." He then referred to the 
writings of Lord Bacon, and turned to me and said, 
" May God lead you by the hand." That was one 
of the passages fixed in his mind from his reading 
of the words of Lord Bacon. At that solemn hour, 
reviewing his past life, reviewing the enjoyment 
he had partaken of, he thanked God for having 
given him " a great love of books." Two days after, 
that " dying taper " was extinguished, and my 
friend passed into the unseen world. — John Bright 
{condensed). 

641. BOOKS, Love of. No wonder Cicero says 
that he would part with all he was worth so he 
might live and die among his books. . . . No 
wonder Petrarch was among them to the last, and 
was found dead in their company. It seems natu- 
ral that Bede should have died dictating, and that 
Leibnitz should have died with a book in his hand, 
and Lord Clarendon at his desk. Buckle's last 
words, "My poor book!" tell a passion that for- 
got death ; and it seemed only a fitting farewell 
when the tear stole down the manly cheeks of 
Scott as they wheeled him into his library, when 
he had come back to Abbotsford to die. Southey, 
white-haired, a living shadow, sitting stroking and 



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kissing the books he could no longer open or read, 
is altogether pathetic. — Cunningham Geikie, D.D. 

642. BOOKS, Power of. Dr. Watts' hymn-book 
for children arrested the attention of Scott, the 
commentator, at the time when he was tempted to 
lay violent hands upon himself, and aroused him to 
enter upon a new and useful life. Rowland Hill's 
first religious impressions were from the same 
source ; and J. V. Hall said, " Had I not received 
so much benefit to my own soul by the study of 
Scott's Commentary, " The Sinner's Friend " in all 
probability would never have made its appearance." 

643. BOOKS, Power of. During the fight at 
Edgehill, at the commencement of the Revolution, 
Dr. Harvey, physician to Charles the First, with- 
drew under a hedge, took a book out of his pocket 
and began to read ; but he had not read long before 
a bullet grazed the ground near him and caused him 
to remove. — Little's Historical Lights. 

644. BOOKS, Profit from. A literary man 
whose library was destroyed by fire has been 
deservedly admired for saying, " 1 should have pro- 
fited but little by my books if they had not taught 
me how to bear the loss of them." The remark of 
Fenelon, who lost his in a similar way, is still more 
simple and touching — " I would much rather they 
were burned than the cottage of a poor peasant." — 
Cha lining. 

645. BOOKS, Profit from. William Carey got 
the first idea of entering upon his sublime labours 
as a missionary from a perusal of the "Voyages of 
Captain Cook." It was from reading Carey's letters 
that Henry Martyn first thought of the claims of 
India. Buchanan's " Star in the East " first called 
the attention of Dr. Judson to the missionary work, 
and sent him an apostle to Burmah. Dr. Living- 
stone, in a speech delivered at Dundee, when the 
freedom of the burgh was presented to him, stated 
that he had been led to devote himself to the 
missionary cause by reading the work of Dr. Thomas 
Dick, of Broughty Ferry, on " The Philosophy of a 
Future State." — Denton. 

646. BOOKS, Religious. When at Oxford I took 
up Law's " Seriuus Call to a Holy Life," expecting 
to find it a dull book (as such books'generally are), 
and perhaps to laugh at it. But I found Law quite 
an overmatch for me ; and this was the first occa- 
sion of my thinking in earnest of religion, after I 
became capable of rational inquiry. — Dr. Johnson. 

647. BOOKS their own interpreter. It has 

often been remarked that, like the Bible, its great 
model, the "Pilgrim's Progress" is, to a religious 
mind, its own best interpreter. It was said of a 
late eminent clergyman and commentator, who 
published an edition of it with numerous expository 
notes, that, having freely distributed copies amongst 
his parishioners, he some time afterwards inquired 
of one of them if he had read the " Pilgrim's Pro- 
gress." "Oh yes, sir." "And do you think you 
understand it ? " " Yes, sir, I understand it ; and 
I hope before long I shall understand the notes as 
well."— Punshon. 

648. BOOKS, Soul of, in heaven. A lady told 
me about her son, I should think a very extra- 
ct rdinary lad. He was very young ; he was dying ; 
he had been a great student — at any rate a great 



devourer of books. He was a good lad— a Christian"; 
but in dying he was haunted by a singular distress : 
dying he should be immortal, but he should read no 
more books. Mr. Binney was in the habit of going 
to see him, so on the next visit the lady told him 
of this singular sorrow. Holding the lad's hand, he 
said, "Ah, my dear boy, they tell me that you are 
only sorry to die because you will be able to read no 
more books ; but, you know, you are going amongst 
the souls of books — amongst the souls of the men 
who thought the books." — Paxton Hood. 

649. BOOKS will not secure learning. In 

D'Israeli's " Curiosities of Literature " there is an 
invective of Lucian upon those men who boast of 
possessing large libraries, which they either never 
read or never profit by. He begins by comparing 
such a person to a pilot who has never learned the 
art of navigation, or a cripple who wears embroidered 
slippers but cannot stand upright in them. Then 
he exclaims, " Why do you buy so many books ? 
You have no hair, and you purchase a comb ; you 
are blind, and you must need buy a fine mirror ; 
you are deaf, and you will have the best musical 
instrument ! " — a very well-deserved rebuke to those 
who think that the possession of books will secure 
them learning. — Spurgeon. 

650. BOOKS, Worthless. Mr. Nicholas Ferrar, 
a very learned and pious man, who lived early in 
the seventeenth century, on the third day before 
his death summoned all his family around him, and 
then desired his brother to go and mark out a place 
for his grave, according to the particular directions 
he then gave. When his brother returned, saying 
it was done as he had wished, he desired them all, 
in presence of each other, to take out of his study 
three large hampers full of books, which had been 
locked up for many years — " They are comedies, 
tragedies, heroic poems, and romances ; let them 
be immediately burned upon the place marked out 
for my grave, and when you have so done come 
back and inform me." When information was 
brought him that they were all consumed, he desired 
that this might be considered as the testimony of 
his disapprobation of such books, as tending to cor- 
rupt the mind of man and improper for the perusal 
of every serious and sincere Christian. 

651. BORROWING, Evil of. That money of 

Pv 's hangs like a millstone about my neck. If 

I had it paid, I would never borrow again from 
mortal man." — Nicoll, the poet [to his mother). 

652. BORROWING, Fatal habit of. Scott bought 
Abbotsford for £4000, half of which, according to 
his bad and sanguine habit, was borrowed from his 
brother, and half raised on the security of a poem 
at the moment of sale wholly unwritten, and not 
completed even when he removed to the place. — 
Little's Historical Lights {condensed). 

653. BRAND plucked from the burning. A 

plain countr}man, who was effectually called by 
Divine grace under a sermon from Zech. iii. 2, was 
some time afterwards accosted by a quondam com- 
panion of his drunken fits, and strongly solicited to 
accompany him to the ale-house. But the good 
man strongly resisted all his arguments, saying, 
" I am a brand plucked out of the fire." His old 
companion not understanding this, he explained it 
thus — " Look ye," said he, "there is a great differ- 
ence between a brand and a green stick ; if a spark 



BRAND 



BREAD 



flies upon a brand that has been partly burned, it will 
soon catch fire again ; but it is not so with a green 
stick. I tell you I am that brand plucked out of the 
fire, and I dare not venture into the way of tempta- 
tion, for fear of being set on fire." — Whitecross. 

654. BRAND plucked from the fire. While 
labouring at Waterbeach I had preached on the 
Sunday morning, and gone home to dinner, as was 
my wont, with one of the congregation. Unfortu- 
nately there were three services, and the afternoon 
sermon came so close upon the back of the morning 
that it was difficult to prepare the soul, especially as 
the dinner is a necessary but serious inconvenience 
where a clear brain is required. Alas ! for those 
afternoon services in our English villages, they are 
usually a doleful waste of effort. Roast beef and 
pudding lie heavy on the hearers' souls, and the 
preacher himself is deadened in his mental processes 
while digestion claims the mastery of the hour. By 
a careful measuring of diet I remained, on that oc- 
casion, in an earnest, lively condition ; but, to my 
dismay, I found that the pre-arranged line of thought 
was gone from me. I could not find the trail of my 
prepared sermon, and press my forehead as I might, 
the missing topic would not come. Time was brief, 
the hour was striking, and in some alarm I told the 
honest farmer that I could not for the life of me 
recollect what I had intended to preach about. 
"Oh," he said, "never mind; you will be sure 
to have a good word for us." Just at that moment 
a blazing block of wood fell out of the fire upon the 
hearth at my feet, smoking into one's eyes and nose 
at. a great rate. " There," said the farmer, " there's 
a text for you, sir — ' Is not this a brand plucked out 
of the fire ? ' " No, I thought, it was not plucked 
out, for it fell out of itself. Here was a text, an 
illustration, and a leading thought as a nest egg for 
more. Further light came, and the sermon was cer- 
tainly not worse than my more prepared effusions ; 
it was better in the best sense, for one or two came 
forward declaring themselves to have been aroused 
and converted through that afternoon's sermon. I 
have always considered that it was a happy circum- 
stance that I had forgotten the text from which I 
had intended to preach. — Spurgeon. 

655. BRAVADO in death. The Earl of Ferrers, 
who was condemned to the gallows for killing his 
steward, employed the last hours of his imprison- 
ment in playing at piquet. The night before his exe- 
cution he made one of his keepers read "Hamlet" 
while he was in bed ; and half an hour before he 
was carried to the gallows he was employed in cor- 
recting verses which he had composed in the Tower. 
Dressed in his wedding-clothes, decked with silver 
embroidery, he rode to the gallows in his carriage, 
drawn by six horses, and accompanied by troops 
and a hearse-and-six. which was to convey his corpse 
to the Surgeons' Hall. He died apparently without 
fear. — Denton. 

656. BRAVE and duty. One of their ancient 
kings said, " The Lacedaemonians seldom inquire 
the number of their enemies, but the place where 
they could be found." — Plutarch. 

657. BRAVE and fear. In 1099 William I. 
was hunting in the New Forest, when he received 
a message that Helie had defeated the Normans 
and surprised the city of Mans. Without drawing 
bit he galloped to the coast and jumped into a 



vessel lying at anchor. The day was stormy, and 
the sailors were unwilling to embark. "Sail in- 
stantly ! " cried the bold man ; " kings are never 
drowned. " — Knight. 

658. BRAVE and judgment. One of the pro- 
scribed Covenanters, overcome by sickness, had 
found shelter in the house of a respectable widow 
and had died there. The corpse was discovered by 
the laird of Westerhall, a petty tyrant. . . . This 
man pulled down the house of the poor woman, 
carried away her furniture, and leaving her and her 
younger children to wander in the fields, dragged 
her son Andrew, who was still a lad, before Claver- 
house, who happened to be marching through that 
part of the country. Claverhouse was that day 
strangely lenient ; but Westerhall was eager to sig- 
nalise his loyalty, and extorted a sullen consent. 
The guns were loaded, and the youth was told to 
pull his bonnet over his face. He refused, and 
stood confronting his murderers with the Bible in 
his hand. " I can look you in the face," he said ; 
" I have done nothing of which I need be ashamed. 
But how will you look in that day when you shall 
be judged by what is written in this book ? " He 
fell dead, and was buried in the moor. — Macaulaij 
{condensed). 

659. BRAVE, Humiliation of. Jolibois, a veteran, 
having learnt that his son had deserted the first 
battalion of Paris, felt so indignant at this disgrace 
to his name that he instantly resolved to go and 
supply the recreant's place. He joined the army 
just before the battle of Jemappe, in which he 
fought with great gallantry, exclaiming at every 
shot he fired, " O my son ! why should the painful 
remembrance of thy fault embitter moments so 
glorious ? " — Percy Anecdotes. 

660. BRAVE true to the last. A Scotch 
corsair of the name of Le Breton, having been 
attacked by some English vessels in 1512, defended 
himself with extraordinary courage ; but being at 
last mortally wounded, and no longer able to con- 
tend with the enemy, he made one of his men bring 
him his hautboy, on which he played for their 
encouragement, as long as his breath would permit 
him. — Percy Anecdotes. 

661. BRAVERY and compassion. In the Life of 
Lessing we are told that when Kleist, the German 
poet, who was a brave officer, was discontented 
at being placed over a hospital after the battle of 
Rossbach, Lessing used to comfort him with the 
passage in Xenophon's " Cyropedia " which says that 
the bravest men are always the most compassionate ; 
adding that the eight pilgrims from Bremen and 
Lubeck who went out to war against the enemy 
on their first arrival in the Holy Land took charge 
of the sick and wounded. — Julius G. Hare. 

662. BREAD of Life near in death. Some food 
being brought to him (Dr. Raleigh on his deathbed), 
of which he tried in vain to partake, he put it 
gently aside, saying, " The Bread of Life is near." — 
Mrs. Raleigh. 

663. BREAD, Urgent need of. During the 
French Revolution hundreds of market-women, 
attended by an armed mob of men, went to Ver- 
sailles to demand bread of the National Assem- 
bly, there being great destitution in Paris. They 
entered the hall. There was a discussion upon 



BRETHREN 



BRIBES 



the criminal laws going on. A fishwoman cried 
out, "Stop that babbler! That is not the ques- 
tion ; the question is about bread." — Little s Historical 
Lights. 

664. BRETHREN, Generous feeling towards. 

One incident gives high proof of the native 
generosity of Turner's nature. He was one of the 
Hanging Committee, as the phrase goes, of the 
Royal Academy. The walls were full when Turner's 
attention was attracted by a picture sent in by an 
unknown provincial artist by the name of Bird. 
" A good picture ! " he exclaimed ; " it must be 
hung up and exhibited." " Impossible ! " responded 
the committee of academicians. "The arrange- 
ment cannot be disturbed. Quite impossible ! " 
"A good picture," iterated Turner ; "it must be 
hung up ; " and finding his colleagues to be as 
obstinate as himself, he hitched down one of his 
own pictures, and hung up Bird's in its place. 
Would to God that in far more instances the like 
spirit ruled among servants of the Lord Jesus. 
The desire to honour others and to give others a 
fair opportunity to rise should lead ministers of dis- 
tinction to give place to less eminent men to whom 
it may be of essential service to become better 
known. We are not to look every man on his own 
things, but every man also on the things of others. 
— Spur g eon. 

665. BRETHREN, Reconciliation between. My 

worthy grandfather was a very affectionate but 
passionate man. He had a brother for whom he 
felt a tender love. They had once fallen into a 
dispute with each other, and had returned to their 
respective homes in a rage. This happened on a 
Friday. At the close of the day, when it began to 
grow dark, my good grandmother, like another 
Martha, began to make all things ready for the 
Sabbath. She called out, "My beloved Joseph, it 
is already dark ; come and light up the Sabbath 
lamp." But he, sunk in profound sadness, paced 
the room backwards and forwards, to the increasing 
anxiety of the good old woman, who exclaimed, 
" See ! the stars are already in the firmament, and 
our Sabbath lamp is still dark." My grandfather 
then took his hat and staff, and with visible per- 
turbation hurried out of the house ; but in a few 
minutes he returned with tears of joy in his eyes. 
"Now, my beloved Rebecca," cries he, "now I am 
ready." He offered up the prayer, and with evident 
feelings of delight kindled the lamp. He after- 
wards made known his dispute, adding, " It was not 
possible for me to offer up the prayer and light the 
lamp before I was reconciled with Isaac." 

" But how came it to pass that you returned so 
quickly ? " 

" Why," said he, " Isaac, like me, could not rest 
— it was with him as it was with me — he also could 
not enter upon the Sabbath without being recon- 
ciled. We met each other in the street — he was 
coming to me, I was going to him — we fell into 
each other's arms weeping." 

When, many \-ears after, I first read in the 
Gospel of our Lord the words, " Therefore, if thou 
bring thy gift to the altar, and there rememberest 
that thy brother hath ought against thee ; leave 
there thy gift before the altar, and go thy way ; 
first be reconciled to thy brother, and then come 
and offer thy gift," this event, which had affected 
me when a child, presented itself anew to my mind, 
and I thanked God that He had still left such in- | 



dications of life amid so much death in that people 
who are my flesh and bones. — Dr. Capercosc. 

666. BREVITY in preaching. After a brother 
minister had occupied his full share of time in 
preaching. Mr. Gregor, of Bonhill, reminded the 
audience that they all knew of " the great difference 
between the length of a sermon and the strength of 
a sermon. " — Dr. Wilson. 

667. BREVITY, Necessity of. Dr. Cotton 
Mather wrote over his study-door in large letters, 
BE SHORT. Callers upon ministers will please 
make a note of this ; as also brethren who are lengthy 
at the prayer-meeting ; Sunday-school teachers, in 
all their devotional exercises and addresses ; speakers 
at public meetings who have nothing to say ; and 
ministers who are given to prosiness. — Spurgeon. 

668. BREVITY, Wisdom of. When Queen 
Anne told Dr. South that his sermon had only one 
fault — that of being too short — he replied that he 
should have made it shorter if he had had more 
time. — Horace Smith. 

669. BREVITY, Wisdom of. Very wisely does 
an American writer say, " There is a mighty differ- 
ence between preaching the everlasting Gospel and 
preaching the Gospel everlastingly." There is no 
end to the truth, but there should be an end to the 
sermon, or else it will answer no end but that of 
wearying the hearer. A friend who occasionally 
visits the Continent always prefers the passage 
from Dover to Calais, for a reason which we com- 
mend to the notice of certain prosy speakers — it is 
short. If you speak well, you will not be long ; if 
you speak ill, you ought not to be so. We commend 
to the verbose brother the counsel of a costermonger 
to an open-air preacher — it was rather rude, but 
peculiarly sensible — " I say, old fellow, cut it 
short." — Spurgeon. 

670. BRIBERY resisted. Persuaded that Mar- 
veil would be theirs (the Administration's) for pro- 
perly asking, they sent his old schoolfellow, the 
Lord Treasurer Danby, to renew acquaintance with 
him in his garret. At parting, the Lord Treasurer, 
out of pure affection, slipped into his hand an order 
upon the Treasury for £1000, and then went to 
his chariot. Marvell, looking at the paper, called 
after the Treasurer. " My lord, I request another 
moment." They went up again to the garret, and 
Jack, the servant-boy, was called. "Jack, child, 
what had I for dinner yesterday ? " " Don't you 
remember, sir? You had the little shoulder of 
mutton that } T ou ordered me to bring from the 
woman in the market." " Very right, child. What 
have I for dinner to-day? " " Don't you know, sir, 
that you bade me lay by the blade-bone to broil ? " 
" 'Tis so ; very right, child ; go away. My lord, 
do you hear that ? Andrew Marvell's dinner is 
provided. There's your piece of paper — I want it 
not. I know the sort of kindness you intended. I 
live here to serve my constituents. The Ministry 
may seek men for their purpose. I am not one." — 
Coleridge. 

671. BRIBES declined. " Why," asked one of 
the English Tories of the Tory Governor of Massa- 
chusetts — "why hath not Mr. Adams been taken 
off from his opposition by an office ? " To which 
the Governor replied, " Such is the obstinacy and 
inflexible disposition of the man, that he never 



BRIBES 



( 73 ) 



BROTHERS 



would be conciliated by any office whatever." His 
daughter used to say that her father refused a 
pension from the British Government of £2000 a 
year. Once, when a secret messenger from General 
Gage threatened him with a trial for treason if he 
persisted in his opposition to the Government, and 
promised him honours and wealth if he would desist, 
Adams rose to his feet and gave him this answer — 
" Sir, I trust I have long since made my peace with 
the King of kings. No personal consideration shall 
induce me to abandon the righteous cause of my 
country." — Litdcs Historical Lights {condensed). 

672. BRIBES, Responding to. A captain, ob- 
serving that one of the drums did not beat, sent his 
lieutenant to inquire the reason. " Tell the captain," 
whispered the drummer, "that my drum is loaded 
with turkeys, and one of them is for him." " Well, 
well," said the captain, " he needn't do duty if he 
isn't able." — Christian A>je. 

673. BRILLIANCY often without lasting effects. 

" There'll be more stars up there after these fire- 
works, won't there, papa? " said my little boy after 
a famous pyrotechnic display. Very good for a 
child, but I haven't noticed the heavens improved in 
that direction. — B. 

674. BROAD and narrow Christianity. Norm an 
Macleod said in his last speech, he desired to be 
as broad as the charity of Almighty God, and as 
narrow as God's righteousness, which is a sharp 
sword that separates between eternal right and 
wrong. — Christian Age. 

675. BROAD views, Danger of. "Broad views," 
I have observed, are but the gilded gateway to the 
" broad road." They remind me of the young man 
of whom I have somewhere read, who would no 
longer read the Bible, which he had been taught to 
revere, "because," he said, "it has such a mess of 
Presbyterian bigotry in it." — Prof. Phelps. 

676. BROAD views misunderstood. At London, 
where he (Dr. Arnold) wished religious, not sectarian, 
examination to be introduced into the University, 
he was regarded as a bigot, while at Oxford he was 
regarded as an extreme latitudinarian. " If I had 
two necks," said he, " I think I had a very good 
chance of being hanged by both sides." — Smiles. 

677. BROTHER, A just and generous. Sergeant 
Glanvil's father, indignant at the vices of his eldest 
son, bequeathed the family estate to the second ; 
but the young man becoming convinced that, subse- 
quently to that will being made, the rightful heir 
had reformed, he called him, with many of his 
friends, together to a feast, and after other dishes 
had been served up to the dinner Sergeant Glanvil 
ordered one that was covered to be set before his 
brother, and desired him to uncover it, which he 
doing, the company was surprised to find it full of 
writings. So he said, " I am now to do what I am 
sure my father would have done if he had lived to 
see that happy change which you now all see in 
my brother, and therefore I freely restore to him 
the whole estate." — Bishop Burnet. 

678. BROTHER, Claims of. I remember when, 
nine years ago, in Boston, a great tabernacle, hold- 
ing 8000 people, was built for Mr. Moody. He 
held a month's services in it, during which the 
building was full ; but at the last meeting it was so 



crowded that it was overfilled an hour before the 
service. Every door was shut, except the private 
door behind, by which only the workers had access. 
Many people crowded round pressing to get in, but 
were restrained by a chain of policemen. There 
were members of the State Council, ladies in their 
silks and jewels, and aldermen of the City Council ; 
but to the entreaties of each and all the uniform 
reply was given that they could not be admitted. 
One gentleman came up, and the policeman said, 
"No, sir ; you cannot come in." He said, " I came 
here for half a day only ; I have finished my busi- 
ness, and have come to hear Mr. Moody." He 
gave his card — he was a governor of a New England 
state ; but the policeman was unable to let him in, 
and said, " Even were you allowed to pass, there is 
no room for you inside ; but my orders are strict." 
Just then I saw another man come up. He was a 
countryman. Neither his hair nor beard had been 
trimmed by a city barber. His hands were callous 
with toil. He was a small man. Here, thought 
I, a governor has been refused, and lie tries to get 
in. " I must come in," he said. The policeman 
pushed him aside. "But," he said, "would you 
go and tell my brother William that his brother 
George wants to come in ? " I went in ; they were 
singing the hymn before the address when I told 
Mr. Moody. Quick as a flash he said, " My brother 
George ! Let him in at once. Make way there for 
my brother George." And as there was no seat for 
him, Mr. Moody took him into the pulpit and 
placed him in his own seat. And so at the last 
great day, when the kings and great ones of the 
earth come there, but are not allowed to enter, 
when one of the least of God's children comes up, 
he will just say, "Will you tell my Brother that 
one of His brethren is outside and wants to come 
in ? " And then he is let in at once and seated, on 
the throne. — Dr. Pentecost. 

679. BROTHER, Love of. Mr. H , an in- 
genious artist, being destitute of employment and 
reduced to great distress, had no other resource 
than to solicit the aid of an elder brother, who was 
in good circumstances. To him, therefore, he applied, 
and begged some little hovel to live in and some 
provision for his support. The brother was melted 
into tears, and said, "You, my dear brother! you 
live in a hovel ! You are a man ; you are an honour 
to the family. I am nothing. You shall take this 
house and the estate, and I will be your guest, if 
you please." The brothers thus affectionately lived 
together, as if it were common property, till the 
death of the elder put the artist in possession of the 
whole. 

680. BROTHER, Love of. Timoleon, the Corin- 
thian, was, in the early part of his life, a noble pat- 
tern of fraternal love. Being in battle with the 
Argives, and seeing his brother fall by the wounds 
he held received, he instantly leaped over his dead 
body, and with his shield protected it from insult 
and plunder ; and though severely wounded in the 
generous enterprise, he would not on any account 
retreat to a place of safety till he had seen the 
corpse carried off the field by his friends. 

681. BROTHERS, Meeting of. Ricards, a friend 
of Mozley, was once, in the remote days of the 
old stage-coach, detained for a night in some out- 
of-the-way inn. He ordered his dinner. He was 
told another gentleman was also detained in the 



BUILDING 



( 74 ) 



BUSINESS 



house — would he have any objection to dine with 
him ? No ; it was a pleasant man, much older 
than himself, he met. As they talked the con- 
versation narrowed. They knew the same places, 
the same names, but they had talked on for a long 
time into the evening before they discovered that 
they were brothers, who had never before met each 
other. The elder brother had gone out into the 
world and got into the highway of his life before 
Bicards, the Oriel man, was even born. — Mozleys 
Reminiscences of the Oxford and Oriel Movement. 

682. BUILDING for God. The story of Rowland 
Hill preaching against the first Surrey Theatre is 
very characteristic. The building of Surrey Chapel 
was going on simultaneously with that of the 
theatre. In his sermon he addressed his audience 
as follows : — "You have a race to run now between 
God and the devil ; the children of the last are 
making all possible haste in building him a temple, 
where he may receive the donations and worship of 
the children of vanity and sin ! Now is your time, 
therefore, to bestir yourselves in the cause of right- 
eousness, and never let it be said but what God can 
outrun the devil ! " — Clerical Anecdotes. 

683. BUILDING, Fruitless. King Vortigern is said 
to have attempted to build a fortress upon Salisbury 
Plain ; but as he built, every day's work was over- 
thrown in the night by an earthquake. — Vaughan. 

684. BURDEN suited to the life. A lady who 
lost the use of her arm by a fall in winter said to 
a friend, smiling, that she had just been consider- 
ing the circumstances of all her acquaintances, but 
had not been able to fix upon one who could with 
less inconvenience sustain such a loss than she 
could. She therefore admired the Divine wisdom 
and goodness in appointing her to bear that afflic- 
tion rather than any other person. — Arvine. 

685. BURIAL, Teaching of. The Egyptians, 
among whom Abraham dwelt, entertaining, as they 
did, the foolish superstition that the existence of 
the soul depended on the preservation of the lifeless 
clay, took every possible precaution to guard the 
body against decay by embalming it and wrapping 
it in sheets of linen and gold. And these mummies 
they sometimes kept in their homes, and sometimes 
placed in gigantic edifices intended to defy the 
hand of time. But Abraham, by burying his dead 
out of his. sight, taught practically the great prin- 
ciple of Judaism, that when the body has been 
severed from the immortal soul it has lost the 
sacredness and value which belonged to it in life. 
" The dust returneth to the earth as it was ; and 
the spirit returneth unto God who gave it." — Dr. 
Hermann Adler. 

686. BUSINESS, Dangers of. I said one day to 
a respectable tradesman, " When are you going to 
begin to think of eternity and come to the House 
of God ? " His reply I shall never forget. " I 
know, sir, that I ought to come ; but it's no use ; my 
mind is so full of business, I can think of nothing 
else." — Dr. Thain Davidson. 

687. BUSINESS, Dangers of. Astronomers will 
tell you that it is very difficult to establish an 
observatory in a great city. Why ? Because the 
thunder of the vehicles upon the pavements is such 
that there are oscillations going on all the time, 
slight trembles, so that you cannot measure with 



absolute accuracy. Thus it is when men are so 
whirled in business that they cannot make clear and 
critical observations of things that require calmness 
of heart and of mind. — Btecher. 

688. BUSINESS, God's, stands first. Dr. Parr, 
in his Life of Archbishop TJssher, relates that while 
that prelate was once preaching in the church at 
Covent Garden a message arrived from the Court 
that the king wished immediately to see him. He 
descended from the pulpit, listened to the command, 
and told the messenger that he was then, as he saw, 
employed in God's business, but as soon as he had 
done he wou'd attend upon the king to understand 
his pleasure, and then continued his sermon. 

689. BUSINESS, God's, stands first. Your 

business — you cannot neglect that ! Call to mind 
the story of the rich English merchant to whom 
Elizabeth gave some commission of importance, 
and he demurred to undertake it, saying, " Please 
your Majesty, if I obey your behests, what will be- 
come of these affairs of mine ? " And his monarch 
answered, "Leave those things to me; when you 
are employed in my service, I will take charge of 
your business." So will it be with you. Do but sur- 
render yourself to Christ, and He, of His own free 
will, takes in hand all your affairs. — Spurgeon. 

690. BUSINESS. Unchristian principles in. 

Some time ago, in the city of New York, a young 
man in a jeweller's store stood behind the counter 
offering gold rings to a customer. He said, "Those 
rings are fourteen carats." The lady replied, "I 
want a ring of sixteen carats ; " and not getting 
what she wanted, went away. The head man of 
the firm came and said to the clerk, " Why did you 
not tell her that these rings were sixteen carats ? " 
He replied, "I cannot deceive anybody." The head 
man of the firm severely reprimanded him, and said, 
" You never can get along in this way. It is lawful 
in business to make these little misrepresentations." 
Who was the young man ? A hero. Who was the 
gentleman representing the firm ? A deacon in a 
Brooklyn church. — Talmage. 

691. BUSINESS, Unchristian principles in. A 

young man stood behind the counter selling goods 
to a lady. As he was putting up the parcel, he 
said to the customer, "Sladam, I notice a slight 
flaw in that piece of silk." The lady perceived it, 
and the piece was left unsold. The manager of 
that department observed what was going on, and 
immediately wrote to the lad's father in the country, 
" Your son is not sharp enough for business, he will 
never make a merchant." The father, who was a 
Christian man, came up to town to make inquiry, 
and when he found out what the facts were, said 
to the head of the establishment, "I am proud of 
my boy, and would never wish him to act otherwise 
than he has done ; God will provide another opening 
for him."— Dr. Thain Davidson. 

692. BUSINESS, Unfair rules of. A young 
man in Philadelphia was turned out from his 
employ because of inebriation gotten in the service 
of the merchant who employed him ; and here is 
the letter he wrote to his employer : — "Sir : I came 
into your service . uncorrupt in principles and in 
morals ; but the rules of your house required me to 
spend my evenings at places of public entertain- 
ment and amusement in search of customers. To 
accomplish my work in your service, I was obliged 



BUSY BODIES 



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CALMNESS 



to drink with them, and join them in their pursuits 
of pleasure. It was not my choice, but the rule of 
the house. I went with them to the theatre and 
the billiard table ; but it was not my choice. I did 
not wish to go. I went in your service. It was 
not my pleasure so to do ; but I was the conductor 
and companion of the simple ones, void alike of 
understanding and of principle, in their sinful 
pleasures and deeds of deeper darkness, that I 
might retain them as your customers. Your 
interest required it. I have added thousands of 
dollars to the profits of your trade, but at what 
expense you now see, and I know too well. You 
have become wealthy, but I am poor indeed ; and 
now this cruel dismissal from your employ is the 
recompense I receive for a character ruined and 
prospects blasted in helping to make you a rich 
man ! " — Talmage. 

693. BUSYBODIES, Lesson for. A man who 

had become rich by his own exertions, was asked 
by a friend the secret of his success. "I have 
accumulated," replied he, "about one half of my 
property by attending strictly to my own business, 
and the other half by letting other people's alone." 
— Clerical Library. 

694. BUSYBODY, Reproof of. A certain woman 
once called upon her minister to tell him how much 
her mind had been hurt. Her pastor received her 
with all tenderness, and inquired into the cause of 
her distress. She went on to say, " She could 
assure him that her mind was very much hurt 
indeed, but she did not know how to tell him." 
The minister, judging it must be something serious, 
urged her to be explicit upon the subject of her 
distress. At last she said, "It is the length of 
your bands, sir, when in the pulpit." " Oh," 
said the minister, "the length of my bands ! — is it 
that so distresses you ? I will take care that that 
shall be a source of distress to you no more." So 
fetching his bands, he said, " Here is a pair of 
scissors, cut them to your wish." After she had 
done this, she thanked him, and professed to feel 
her. mind relieved. " Well, my friend," said the 
minister, " I may tell you that my mind has also 
been very much hurt, perhaps even more than 
yours." "Oh, sir, I am sorry for that : what, sir, 
has hurt your mind so?" He replied, "It is the 
length of your tongue. And now, as one good 
turn deserves another, you will allow as much to be 
cut off as will reduce it to about its proper length." 
It need not be remarked that she was speechless, 
and it is hoped, learnt an important lesson with 
respect to that unruly member. — Denton. 

695. CALL, Influence in accepting. Of Scot- 
land's great preacher, the late Rev. Dr. Macleod, 
the following is told. In visiting his Dalkeith 
parishioners to say farewell, he called on one of 
those sharp-tongued old ladies whose privileged 
gibes have added so much to the treasury of Scot- 
tish humour. To her he expressed his regret at 
leaving his friends at Dalkeith, but stated that he 
considered his invitation to Glasgow in the light of 
" a call from the Lord." " Ay, ay," was the sharp 
response ; " but if the Lord hadna called you to a 
better steepend, it might hae been lang gin ye had 
heard Him ! " 

4 696. CALL of Christ, Mistaken. In the second 
century, Celsus, a celebrated adversary of Christi- 



anity, distorting our Lord's expression, complained, 
" Jesus Christ came into the world to make the 
most horrible and dreadful society ; for He calls 
sinners, and not the righteous, so that the body He 
came to assemble is a body of profligates, separated 
from good people, among whom they before were 
mixed. He has rejected all the good, and collected 
all the bad." "True," says Origen, in reply, "our 
Jesus came to call sinners — but to repentance. He 
assembled the wicked — but to convert them into 
new men, or rather to change them into angels. 
We come to Him covetous, He makes us liberal ; 
lascivious, He makes us chaste ; violent, He makes 
us meek ; impious, He makes us religious." 

697. CALL of Christ responded to. " No, my 

lord," wrote Whitefield to the bishop [of Bristol], 
" being, as I think, without cause denied admission 
into the Church, I am content to take the fields, 
and when the weather will permit, with a table for 
my pulpit and the heavens for my sounding board, 
I desire to proclaim to all the unsearchable riches 
of Christ." — J. R. Andrews. 

698. CALL of God, Secret of. The following 
beautiful tradition about Moses is handed down to 
posterity : — He led the flock of his father-in-law. 
One day while he was contemplating his flock in 
the desert, he saw a lamb leave the herd, and run 
further and further away. The tender shepherd 
not only followed it with his eyes, but went after it. 
The lamb quickened his step, hopped over hill, 
sprang over ditches, hastening through valley and 
plain ; the shepherd unweariedly followed its track. 
At last the lamb stopped by a spring at which it 
eagerly quenched its thirst. Moses hastened to the 
spot, looked sadly at the drinking lamb, and said : 
" It was thirst, then, my poor beast, which tor- 
mented thee, and drove thee from me, and I didn't 
understand ; now thou art faint and weary from 
the long, hard way, thy powers are exhausted ; how 
then couldst thou return to thy comrades ? " After 
the lamb had quenched his thirst and seemed un- 
decided what course to take Moses lifted it to his 
shoulder, and, bending under the heavy burden, 
strode back to the flock. Then he heard the voice 
of God calling to him, saying : " Thou hast a tender 
heart for my creatures, thou art a kind, gentle 
shepherd to the flocks of man — thou art now called 
to feed the flocks of God." — Jewish Messenger. 

699. CALMNESS amid excitement. "Travel- 
ling in the West of England, I was very much 
surprised at one of the stations to see the guard of 
the train surrounded by seven passengers, each one 
of whom was plying him with questions which 
seemed to me difficult to answer. I was amazed at 
his quietness and self-possession. One after another 
he dealt with, and satisfied them all. When it 
was over I said to him, ' Well, you must be a 
wonderful man to keep yourself so calm amidst all 
this excitement.' 'Not at all, madam,' he answered. 
1 The peace of God, which passeth all understanding, 
keeps my heart and mind, and I cau manage easily 
enough.' What a testimony ! Truly this railway 
guard knew the secret of quiet amid the whirl of 
business. Verily it is the peace of God which 
passeth understanding ." — Lady Hope. 

700. CALMNESS a presage of victory. A great 
naval hero, the Earl of Dundonald, fought on one 
occasion, with his solitary ship, a line of formidable 



CALMNESS 



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CARELESSNESS 



forts in South America, whose fire proved so raking 
that his men could not be got to stand to their guns. 
Calling his wife, who was below, to come on deck, 
he asked her to fire one of the guns, and show these 
men how to do their duty. She did so. Instantly 
they returned, burning with shame, to their posts, 
and soon the victory was theirs. The lady, in 
rehearsing the circumstance, said that the thing 
of all others in that exciting scene that was felt by 
her to be the most terrible, was not the din of 
battle, not the raking fire, but the awful calmness 
that sat, fixed as fate, on her husband's counten- 
ance, as it seemed to carry in itself the sure presage 
of victory. — John Guthrie, 31. A. 

701. CALMNESS, Christian, Influence of. The 

excellent Isaac Ambrose, in his " Treatise on 
Angels," gives an account of a profane persecutor, 
who was brought to seek the mercy of God in a 
remarkable manner. He was out on a journey, 
with his pious wife, when the}' were overtaken with 
a storm of thunder and lightning. He was seized 
with great terror, and his wife inquired into its 
cause. "Why," asked he, "are not you afraid?" 
She replied, "No, not at all ; for I know it is the 
voice of my heavenly Father; and shall a child be 
afraid of a kind father's voice ? " The man began 
to reflect, that Christians must have within them a 
divine principle, of which the world is ignorant, or 
they could not enjoy such calmness when the rest 
of the world were filled with horror. He went to 
Mr. Bolton, an eminent minister, to whom he had 
been opposed, acknowledged and lamented his sins, 
and furnished good evidence of a change of heart. 

702. CALMNESS, Secret of. An officer being 
in a storm, his lady, filled with alarm, cried out,. 
" My dear, how is it possible you can be so calm in 
such a storm ? " He arose and drew his sword. 
Pointing it at his wife's breast, he said. " Are you 
not afraid ? " She instantly replied, " No, certainly 
not." "Why?" said the officer. "Because," 
rejoined his lady, " I know the sword is in the 
hand of my husband ; and he loves me too well to 
hurt me." "Then," said he, "remember, I know 
in whom I have believed, and that He holds the 
winds in His fist, and the waters in the hollow of 
His hand." 

703. CALUMNIES, Take no notice of. The 

celebrated Boerhaave, who had many enemies, 
used to say, that he never thought it necessary to 
repeat their calumnies. " They are sparks," said 
he, " which, if you do not blow them, will go out of 
themselves." 

704. CALUMNY utilised. Tillotson collected a 
number of libels against himself, got them richly 
bound, gilt, and lettered ; and to a friend who once 
inquired what favourite authors they were, the 
archbishop replied, "These are my own personal 
friends ; and what is more, I have made them such 
(for they were avowedly my enemies) by the use I 
have made of those hints which their malice had 
suggested to me." — Clerical Anecdotes. 

705. CALVINISM and the Bible. Mr. Angell 
James said to me once, with great energy — raising 
his arm and clenching his hand as he said it — " I 
hold the doctrines of Calvinism with a firm grasp." 
"But," said I, "you never preach about them." 
' Well," he replied — with that naivete which was 
one of the chief charms of his character — "you 



know that there is not much about them in the 
Bible."— Br. Dale. 

706. CAPACITY, lost by disuse. A race of 
men long occupied in ferocious wars, grow sharp in 
the hearing, keen as the beasts of prey in pursuit, 
sensitively shy of death when it can be avoided, 
and when it cannot, equally stoical in regard to it ; 
but while these talents of blood are unfolding so 
remarkably, they lose out utterly the sense of order, 
the instinct of prudence and providence, all the 
sweet charities, all the finer powers of thought, 
and become a savage race. Having lost a full half 
of their nature, and sunk below the possibility of 
progress, we for that reason call them savages. By 
a little different process the Christian monks were 
turned to fiends of blood without being savages. 
Exercised day and night, in a devotion that was 
aired by no outward social duties, waiting only on 
the dreams and visions of a cloistered religion, all 
the gentle humanities and social charities were 
absorbed or taken away. And then their very 
prayers would draw blood, and they would go out 
from the real Presence itself to bless the knife or 
kindle the fire. — Bushnell. 

707. CARE, Divine, minuteness of. In visiting 
the United States Mint at Philadelphia, we saw 
the floor of one room, where were the furnaces for 
melting the gold, covered with an iron grating ; 
and were told that that grating saved 80,000 dollars' 
worth of gold every year from the minute particles 
of gold dust that floated invisibly in the air. Such 
is the minute care which God takes of His children. 
He cares for the smallest particles and portions of 
their lives ; not a hair of their head shall fall with- 
out their Father's permission. — Anon. 

708. CARE, God's, of His people. A meeting 
of the Covenanters was being held on the hill-side, 
when the alarm was given that the troopers were 
near. The men were stout and strong but un- 
armed, whilst the greater number consisted of 
women and children, besides an aged minister. 
Defence and flight were alike impossible. What 
should they do ? They cried unto God, that He 
would save and deliver them, that He would hide 
them under His wings. And their cry was heard. 
Whilst the dragoons were yet at a distance, there 
came rolling over the hills a thick, white, blinding 
mist, which shrouded everything, and enfolded the 
little company in its embrace and hid them. They 
themselves kept silent, and soon discovered, from 
the noise and shouting of the troopers, that they had 
lost their way. The commander now thought only 
of the safety of his men ; and when they at length 
found the track, the word was given, and they rode 
off. No sooner were they out of sight than the 
mist rolled off, the sun shone forth, and those who 
had been kept by God, hid under the shadow of 
His Hand, sang praises unto Him for their great 
deliverance. 

709. CARELESSNESS, a habit. Two gentle- 
men sat near the door of a railway- carriage on a 
cold morning. A young man went out leaving the 
door ajar. One of the gentlemen rose and shut it, 
and then said : " This makes twice that I have shut 
this door after that man during the last few minutes. 
Somebody will probably have to do it for him as 
long as he lives." What an amount of work just 
in shutting doors will this young man impose on 
others during his life. 



CARES 



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CHANCE 



710. CARES, Torment of little. One of the 

most cruel torments of the Inquisition was to place 
the poor victim beneath a trap, and let the cold 
water fall upon the head drop by drop. This was 
not felt at first, but at last the monotony of the 
water dropping always on one spot became almost 
unendurable ; the agony was too great to be ex- 
pressed. It is just so with little cares. When 
they keep constantly falling drop by drop upon one 
individual they tend to produce irritation, calcu- 
lated to make life well-nigh insupportable. — Clerical 
Library. 

711. CASTAWAY, the Devil's. Some ladies 
called one Saturday morning to pay a visit to Lady 
Huntingdon, and during the visit her ladyship in- 
quired of them if they had ever heard Mr. White- 
field preach. Upon being answered in the negative, 
she said : " I wish you would hear him ; he is to 
preach to-morrow evening." They promised to go ; 
and afterwards, being asked how they liked him, 
they said : " Of all the preachers we ever heard, 
Mr. Whitefield is the most strange and unaccount- 
able. Among other preposterous things, he declared 
that Jesus Christ was so willing to receive sinners, 
that He did not object to receive the devil's cast- 
aways ! Now, my lady, did you ever hear of such 
a thing ? " Upon Mr. Whitefield's entering the 
drawing-room, Lady Huntingdon said: "These 
ladies have been preferring a very heavy charge 
against you. They say that in your sermon last 
night you made use of this expression : " So ready 
is Christ to receive sinners who come to Him, that 
He is willing to receive the devil's castaways." 
Mr. Whitefield pleaded guilty to the charge, and 
told them of the following circumstance. "A 
wretched woman came to me this morning, and 
said : ' Sir, I was passing the door of your chapel, 
and hearing the voice of some one preaching, I did 
what I have never been in the habit of doing, I 
went in ! and one of the first things I heard you 
say was that Jesus would receive willingly the 
devil's castaways. Sir, I have been on the town 
for many years, and am so worn out in his service 
that I may with truth be called one of the devil's 
castaways. Do you think that Jesus would receive 
me ? " " I," said Mr. Whitefield, " assured her that 
there was not a doubt of it, if she was willing to 
go to Him." From the sequel it appeared that 
this was a case of true conversion. 

712. CATHEDRAL, Significance of. Coleridge 
said of an old cathedral that it .always appeared to 
him like a petrified religion* — Timb s Century of 
Anecdote. 

713. CAUSE won at the expense of life. 

The last martyr of the Colosseum was the good 
monk Telemachus. So inveterate was the passion 
for blood, that after three centuries, notwithstanding 
the spread of Christianity, gladiatorial combats con- 
tinued to be the favourite pastime of a large pro- 
portion of the citizens. Constantine prohibited 
them. The populace persisted. To avoid an insur- 
rection they were suffered to have their will. 
Honorious re-enacted the prohibition. It was 
equally in vain. One day, as the gladiatorial fight 
was about to commence, Telemachus rushed down 
into the arena and separated the combatants. 
Then the spectators, indignant at this interruption, 
tore up the marble benches and hurled them down 
upon him "from the amphitheatre, which seemed 



crowded with so many demons raging for human 
blood." But in his death the benevolent monk was 
victorious — rage yielded to admiration — and gladia- 
torial combats ceased for ever. — Newman Hall. 

734. CAUTION, a sign of character. Cowper 
was once consulted by his friend, Mr. Unwin, 
about some man's character. "All I know," he 
wrote, "about him is this, that I saw him once 
clap his two hands upon a rail, meaning to leap 
over it ; but he did not think the attempt a safe 
one, and so took them off again." 

715. CAVILLING, a hindrance to grace. Father 
Taylor was preaching once when a company of 
young men, vacant and volatile looking, entered a 
pew, near the door. Said Father Taylor, in a 
gasping whisper that might have been heard half 
across the church, " There's cavillers in this house : 
I must get a hook in their jaws ! " And the first 
thing he said after giving out his text (Ps. xxiv. 
3, 4, 5) was, turning to the aioresaid corner, "Of 
all the stumbling-blocks in the way of religion, the 
worst is — a cavilling spirit." — Life of Father Taylor. 

716. CENSORIOUSNESS illustrated. She [a 

-German] was much shocked with the impiety of 
an English lady, who was knitting a stocking on 
Christmas-day, while she herself, good, pious soul, 
regularly sat down every Sunday evening to a quiet 
rubber of whist. — S. J. Capper. 

717. CEREMONY, dislike to. After Napoleon I. 
had been crowned with gorgeous display and grand 
ceremony, he hastened to his room and exclaimed 
to an attendant as he entered, " Off, off with these 
trappings." He threw the mantle into one corner 
of the room, the gorgeous robe into another, de- 
claring that hours of such mortal tediousness he 
had never passed before. — Little's Historical Lights 
[condensed). 

718. CERTAINTIES, in life. John Newton, on 
being asked his opinion on some subject, replied, 
" When I was young I was sure of many things ; 
there are only two things of which I am sure now : 
one is, that I am a miserable sinner ; and the other, 
that Jesus Christ is an all-sufficient Saviour." 

719. CHANCE and law. There used to be a 
children's book which bore the fascinating title of 
"The Chance World." It described a world in 
which everything happened by chance. The sun 
might rise or it might not; or it might appear at 
any hour, or the moon might come up instead. 
When children were born they might have one head 
or a dozen heads, and those heads might not be on 
their shoulders — there might be no shoulders — but 
arranged about the limbs. If one jumped up in the 
air it was impossible to predict whether he would 
eyer come down again. That he came down yester- 
day was no guarantee that he would do it the next 
time. For every day antecedent and consequent 
varied, and gravitation and everything else changed 
from hour to hour. To-day a child's body might 
be so light that it was impossible for it to descend 
from its chair to the floor ; but to-morrow, in 
attempting the experiment again, the impetus might 
drive it through a three-storey house and dash it to 
pieces somewhere near the centre of the earth. In 
this chance-world cause and effect were abolished. 
Law was annihilated. And the result to the in- 
habitants of such a world could only be that reason 



'CHANCE 



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CHANGE 



would be impossible. It would be a lunatic world 
with a population of lunatics. Now this is no more 
than a real picture of what the world would be 
without Law, or the universe without Continuity. — 

Henry Drummond. 

720. CHANCE and prayer. A lady who had 
forsaken God and the Bible for the gloom and 
darkness of infidelity, was crossing the Atlantic, and 
asked a sailor, one morning, how long they should 
be out. " In fourteen days, if it is God's will, we 
shall be in Liverpool," answered the sailor. "If it 
is God's will ! " said the lady ; " what a senseless 
expression ! Don't you know that all comes by 
chance ? " In a few days a terrible storm arose, 
and the lady stood clinging to the side of the cabin 
door in an agony of terror. " What do you think," 
she said to the same sailor, " will the storm soon 
be over ? " " It seems likely to last some time, 
madam." "Oh !" she cried, "pray that we may 
not be lost." His reply was, " Madam, shall I 'pray 
to chance?" — Christian Aye. 

721. CHANCE and the universe. " How often 
might a man, alter he had jumbled a set of letters 
in a bag, fling them out upon the ground before they 
would fall into an exact poem, yea, or so much as 
make a good discourse in prose ? And may not a 
little book be as easily made by chance as this great 
volume of the world ? How long might a man be 
in sprinkling colours upon a canvas with a careless 
hand before they could happen t^ make the exact 
picture of a man ? And is a man easier made 
by chance than his picture ? How long might 
twenty thousand blind men, which should be sent 
out from the several remote parts of England, 
wander up and down before they would all meet 
upon Salisbury Plains, and fall into rank and file in 
tne exact order of an army ? And yet this is much 
more easy to be imagined than how the innumer- 
able blind parts of matter should rendezvous them- 
selves into a world." — Archbishop Tillotson. 



722. CHANCE, Effects of.— Protegenes, an early 
painter and sculptor, occupied seven years in finish- 
ing his picture of Ialysus, living only upon the sim- 
plest diet in the meantime, hoping thus to elevate his 
powers of conception and execution. He designed 
to represent in the piece a dog panting, and with 
froth in his mouth, but this, after an hundred vain 
attempts to do, he gave up in despair, and in a fit 
of anger threw his sponge upon the picture. Chance 
brought to perfection what the labour of the artist 
could not accomplish ; the fall of the sponge upon 
the picture represented the froth at the mouth of 
the dog in the most perfect and life-like manner, 
and the artist's picture was universally admired. 

723. CHANCE, God overrules. 

" All nature is but art, unknown to thee ; 
All chance direction, which thou canst not see." 

Pope's lines were singularly illustrated in the case 
of a merchant of New Milford, Conn. As he was 
about to step into his carriage in front of a store, his 
horse raised a foot with the evident intention of plant- 
ing it firmly in a puddle underneath. The gentle- 
man, having on a good suit of clothes, and not caring 
to soil them, dashed into the nearest door, which hap- 
pened to lead into an insurance-agent's office. The 
agent said, " I suppose you have come to renew the 
insurance on your store, which expires to-day." " I 
had forgotten it," said the merchant, "and should like 



you to attend to it." He then drove off and took 
the train for Bridgeport. On returning the next 
day, he learned that his store had burned down in 
the fire which swept one side of the street. 

724. CHANCE, Nothing comes by. The Scotch 
philosopher, Beattie, once went into his garden and 
drew in the soft earth the letters C. W. B. He 
sowed these furrows with garden cresses, smoothed 
the earth, and went away. These were the initials 
of his little boy, who had never been taught any- 
thing concerning God, although he had learned to 
read. " Ten days later," says Beattie, " the child 
came running to me in amazement, and said : 4 My 
name has grown in the garden.'" "Well, what if 
it has ? " said the philosopher : " that is nothing," 
and turned away. But the child took his father 
by the hand, led him to the garden plat, and said : 
" What made those letters ? " "I see very well," 
the father replied, " that the initials of your name 
have grown up here in the garden. That is an 
accident," and he turned away again. The child 
followed him, took him by the hand, brought him 
back to the spot, and said, very earnestly : "Some 
one must have planted the seeds to make the 
letters." " Do you really believe those letters can- 
not have been produced by chance ? " said the 
father. " I believe somebody planted them," said 
the son, who probably did not know what chance 
meant. "Very well," said the father, "look at 
your hands and your feet ; consider your eyes and 
all your members. Are they not skilfully arranged ? 
How did your hand get its shape ? " The boy 
replied : " Somebody must have made my hands 
for me." " Who is that some one ? " said the father. 
" I do not know," said the child. " Do you feel 
certain that somebody planted those seeds, and sure 
that some one made your hands?" "Yes," said 
the boy, with great earnestness. And then the 
father communicated to the child the name of the 
great Being by whom all things are made, and the 
boy never forgot the lesson nor the circumstances 
which led to it. — Rev. Joseph Cook. 

725. CHANCE, The last. A man in Massa- 
chusetts had an unreasonable grudge against his 
minister that lasted twenty-five years. But at last 
the hand of death knocked at the door of the 
parishioner, and he sent for his pastor. The good 
man hastily obeyed the summons with a solemn 
delight, as his being thus called showed a mellowing 
of the heart of the dying man, which promised 
reconciliation both with heaven and himself. ' You 
sent for me," he said, as he approached the bed-side. 
"Yes," answered the dying man, whose breath was 
now short and difficult — "I have but a few — a 
few hours to live, and I sent — sent for you to say 
that — that this is your last — your last chance to 
apologise ! " 

726. CHANGE for the better. On the North 
Coast of Devon, not long ago, I saw the descen- 
dants of wreckers working the life-saving apparatus. 
What a change for the better this expresses and 
implies. — B. 

727. CHANGE, The last. The late Mr. Young 
of Jedburgh, was once visiting the death-bed of an 
aged member of his congregation, who was hourly 
looking for his last change. " Well, my friend," said 
the minister, " how do you feel yourself to-day ? " 

! "Very weel, sir," was the calm and solemn answer, 



CHARACTER 



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CHARACTER 



" Very weel, but just a wee confused wi' the flittinV 
■i — Children's Missionary Record. 

728. CHARACTER, Charity in judging. Peter 
Cooper of New York, a man who spends a large 
amount of mone} r on philanthropic objects, took a 
great interest in a Woman's Art School. One day 
he stood watching the portrait class in that institu- 
tion, whilst they were drawing a likeness of the 
same model from different positions. One scholar 
took the face in profile ; another had it turned a 
little into the shadow ; a third saw more of the 
full face, and represented it accordingly ; whilst 
others worked still further into the light or away 
from it. Of course the portraits thus taken were 
very different ; some of them, indeed, so different, 
that any one unacquainted with the original might 
have been almost excused for thinking that they 
were portraits of different people. Mr. Cooper 
observing the scene, said, " Such a sight as this 
should be a lesson in charity, when we perceive 
how the same person may be so different, according 
to the way he is looked at by various people." — 
Sunday at Home. 

729. CHARACTER, Christian, and ease. A dis- 
tinguished botanist, being exiled from his native 
land, obtained employment as an under-gardener 
in the service of a nobleman. While he was in this 
situation, his master received a valuable plant, the 
nature and habits of which were unknown to him. 
It was given to the gardener to be taken care of, 
and he, fancying it to be a tropical production, put 
it into the hot-house (for it was winter), and dealt 
with it as with the others under the glass. But 
it began to decay . . . when the strange under- 
gardener asked permission to examine it. As soon 
as he looked at it he said : " This is an arctic plant, 
you are killing it by the tropical heat into which 
you have introduced it." So he took it outside, 
and exposed it to the frost, and, to the dismay of 
the upper-gardener, heaped pieces of ice around the 
flower-pot ; but the result vindicated his wisdom, 
for straightway it began to recover, and was soon 
as strong as ever. Now, such a plant is Christian 
character. It is not difficulty that is dangerous to 
it, but ease. Put it into a hothouse, separate it 
from the world, surround it with luxury, hedge it 
in from every opposition, and you take the surest 
means of killing it." — Rev. W. M. Taylor, D.D. 

730. CHARACTER developed by trial. Close 
to Bracelet Bay, Mumbles, is a bell-buoy marking a 
concealed rock. This bell rings only in the storm. 
It is only when the wind is high and the billows 
roll and beat against it that it gives forth the music 
that is in it. — Clerical Library. 

731. CHARACTER, Formation of. The oak in 

the middle of the forest, surrounded on all sides by 
trees that shelter and shade it, runs up tall and 
comparatively feeble ; cut away its protectors, and 
the first blast will overturn it. But the same tree, 
growing in the open field, where it is continually 
beaten upon by the tempest, becomes its own pro- 
tector. So the man who is compelled to rely on his 
own resources forms an independence of character 
which he could not otherwise have obtained. 

732. CHARACTER, how formed. "How is 
character formed ? Gradually, just as you Bala 
women knit stockings — a stitch at a time." — 
Williams of Wern. 



733. CHARACTER, how judged. He will have 
supreme influence whose character is like a pillar 
on the top of which there is lily-work. The lily- 
work does nothing for the pillar : the pillar does 
its own bearing work : it has the weight upon it ; 
and yet the lily-work is praised by the children, 
praised by infantile minds ; the little, frail, pretty 
lily-work will attract more attention than the 
upright, solid, all-bearing pillar. Never mind 
pillar, we rest on thee, we trust to thee. — Dr. 
Parker. 

734. CHARACTER needed in defenders of the 
truth. The Satyr in .ZEsop's fable was indignant 
with the man who blew hot and cold with the same 
mouth, and well he might be. I can conceive no 
surer method of prejudicing men against the truth 
than by sounding her praises through the lips of 
men of suspicious character. — Spurgeon. 

735. CHARACTER, Power of. The great soldier 
(the Duke of Wellington) whom some of us may 
have seen in the days of our youth, has not his 
character been a treasure to the army and to the 
nation ? He was the simplest and most truthful of 
men, in whom common sense was a kind of genius 
or inspiration. The most obvious words flowing 
from his lips were felt to have a greater weight than 
the most eloquent orations of others ; for he meant 
what he said, his motives of action were direct and 
straightforward, he had never anything to excuse 
or to be ashamed of. He had that in his bearing 
which gave men confidence in him — authority. 
No one doubted his patriotism or disinterestedness. 
During the long war he had to contend with 
enemies at home as well as abroad, and afterwards, 
as some will remember, he used to say that he was 
equally ready to serve Her Majesty in office or out 
of office ; and in the midst of a great party conflict 
he was strong only in the conviction that the 
Queen's Government must be carried on. His 
modesty seemed rather to wonder at his own 
exploits. "I cannot think," he used to say, "how 
I wrote those despatches." He seemed rather to 
decline than to affect popularity ; he was certainly 
unmoved by it. — Professor B. Jowett, ALA. 

736. CHARACTER, Revelation of. Perigeaux 
showed his shrewdness when he read the careful 
character of Lafitte through such a tiny thing as his 
stooping to pick up a pin from the garden walk ; 
and those old Covenanters were wise in their 
generation who detected a spy in their cave from 
the fact that he did not ask a blessing on the food 
which their kindness set before him. Now it is 
thus we are revealing our characters every day — not 
only to our fellowmen, but to the eye of the all- 
searching God. — Dr. Taylor. 

737. CHARACTER, Slow growth of. Did you 

ever watch a sculptor slowly fashioning a human 
countenance ? It is not moulded at once. It is not 
struck out at a single blow. It is painfully and 
laboriously wrought. A thousand blows rough-cast 
it. Ten thousand chisels polish and perfect it, put 
in the fine touches, and bring out the features and 
expression. It is a work of time ; but at last the 
full likeness comes out, and stands fixed and un- 
changing in the solid marble. So does a man carve 
out his own moral likeness. Every day he adds some- 
thing to the work. A thousand acts of thought and 
will and effort shape the features and expressions 



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of the soul. Habits of love, piety, and truth, habits 
of falsehood, passion, or goodness, silently mould 
and fashion it, till at length it wears the likeness of 
God, or the image of a demon. — Oxenden. 

738. CHARACTER tells. The fact that every 
barrel of flour which bore the brand of " George 
Washington, Mount Vernon "was exempted from 
the otherwise uniform inspection in the West India 
Ports — that name being regarded as an ample 
guarantee of the quality and quantity of any article 
to which it was affixed — supplies a not less striking 
proof that his exactness was everywhere under- 
stood. 

739. CHARACTER to be maintained. Antis- 
thenes, the founder of the sect of the Cynics, when 
he was told that Ismenias played excellently upon 
the flute, answered properly enough, "Then he is 
good for nothing else, otherwise he would not have 
played so well." Such also was Philip's saying to 
his son, when, at a certain entertainment, he sang 
in a very agreeable and skilful manner, "Are you 
not ashamed to sing so well ? " E ven so, when one 
who professes to be of the seed royal of heaven, is 
able to rival the ungodly in their cunning, world- 
h'ness, merriment, scheming, or extravagance, may 
they not blush to possess such dangerous capacities ? 
Heirs of heaven have something better to do than 
to emulate the children of darkness. — Spurgeon. 

740. CHARACTER, The perfect. The chemist 
who can analyse the fruit of the vine finds many 
ingredients there. Of these no single one, nor any 
two together, would form the juice of the grape ; 
but the combination of all yields the polished and 
delicious berry which every one knows so well. In 
different climates, and even in different seasons, 
the proportion and blending of these constituents 
may vary, but that is not a good cluster where any 
is wanting. The fruit of the true Vine has also 
been analysed, and in the best specimens nine in- 
gredients are found. In poor samples there is a 
deficiency of one or other of these elements. A dry 
and diminutive sort is lacking in peace and joy. 
A tart kind, which sets the teeth on edge, owes its 
austerity to its scanty infusion of gentleness, good- 
ness, and meekness. There is a, watery, deliquescent 
sort, which, for the want of long-suffering, is not 
easily preserved ; and there is a flat variety, which, 
having no body of faith or temperance, answers few 
useful purposes. Love is the essential principle, 
which is in no case entirely absent ; and by the 
glistening fulness and rich aroma which its plentiful 
presence creates you can recognise the freshest and 
most generous clusters ; whilst the predominance of 
some other element gives to each its distinguishing 
flavour, and marks the growth of EshcoL Sibmah, 
or Lebanon. — Dr. J. Hamilton. 

741. CHARACTER, Unworldly. I once went to 
a friend, says Mr. Cecil, for the express purpose of 
calling him out into the world. I said to him, " It 
is your duty to accept the loan of ten thousand 
pounds, and to push yourself forward into an ampler 
sphere." But he was a rare character ; and his 
case was rare. His employers had said, We are 
ashamed you should remain so long a servant in our 
house, with the whole weight of affairs upon you. 
We wish you to enter as a principal with us, and 
will advance you ten thousand pounds. It is the 
custom of the city : it is your due ; we are dis- 



satisfied to see you in your present sphere." I 
assured him that it appeared to me to be his duty 
to accede to the proposal. But I did not prevail. 
He said, " Sir, I have often heard from you that it 
is no easy thing to get to heaven. I have often 
heard from you that it is no easy thing to master 
the world. I have everything I wish. More would 
encumber, increase my difficulties, and endanger 
me." 

742. CHARACTER, Value of. Petrarch recom- 
mended himself to the confidence and affection of 
Cardinal Colonna, in whose family he resided, by 
his candour and strict regard to truth. A violent 
quarrel having occurred in Colonna's household, the 
cardinal, wishing to decide with justice, assembled 
all his people, and obliged them by a solemn oath 
to declare the whole truth. Every one, without 
exception, submitted to this : even the cardinal's 
brother was not excused. Petrarch, in his turn, pre- 
sented himself to take the oath ; the cardinal closed 
the book, and said, " As to you, Petrarch, your 
tcord is sufficient" 

743. CHARACTER, Worth of. We are told 
that Delhi was taken, and India saved, by the 
personal character of Sir John Lawrence. It is 
said that that man's character was worth more than 
an army to the British forces — that there was a 
power within him that was so felt by all who came 
near him, that they all caught something of his 
spirit ; that it made cowards brave, and turned the 
very dross and clay of humanity, by its transforming 
power, almost into pure gold. — Denton. 

744. CHARACTERS, Evil, good enough for some 
people. To a person abusing Voltaire, and indis- 
creetly opposing his character to that of Jesus 
Christ, Lamb said admirably that "Voltaire was a 
very good Jesus Christ— for the Erench." — Leigh 
Hunt. 

745. CHARITY above rubrics. When the pre- 
bendary of Canterbury objected once to read a 
brief in church on behalf of a fund for the Erench 
refugees, because it was contrary to the rubric, the 
archbishop [Tillotson] gravely replied, " Charity is 
above rubrics." 

746. CHARITY, a duty. Butler, bishop of 
Durham, being applied to on some occasion for a 
charitable subscription, asked his steward what 
money he had in the house. The steward informed 
him there were five hundred pounds. " Eive hun- 
dred pounds ! " said the bishop ; " What a shame 
for a bishop to have such a sum in his possession, 
when so many people are in want ! " He ordered 
it all to be immediately distributed to the poor. — 
Clerical Anecdotes. 

747. CHARITY and Christ. St. Martin had 
given all that he had in the world to the poor save 
one coat, and that he divided between two beggars. 
A father in the mount of N itria was reduced at last 
to the inventory of one Testament, and that also 
was tempted from him by the needs of one whom 
he thought poorer than himself. Greater yet, St. 
Paulinus sold himself to slavery to redeem a young 
man for whose captivity his mother wept sadly; 
and it is said that St. Katherine sucked the en- 
venomed wounds of a villain who had injured her 
most impudently. And I shall tell you of a greater 
than all these put together : Christ gave Himself to 



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shame and death, to redeem his enemies from 
bondage and hell. — Jeremy Taylor. 

748. CHARITY and deception. Dr. Andrews 
of Canterbury disliked the nicety which a few of his 
wealthy parishioners displayed when applied to for 
assistance in aid of private charity. " I am sorry," 
said he, "that my own means do not enable me to 
do that which my heart dictates. I had rather be 
deceived in ten instances than lose the opportunity 
of making one heart glad." — Clerical Anecdotes. 

749. CHARITY and extravagance. I fancy in 
some sad abode of this city, upon some unvisited 
pallet of straw, a man, a Christian man, pining, 
perishing, without an attendant, looking his last 
upon nakedness and misery, feeling his last in the 
pangs of hunger and thirst. The righteous spirit 
of the man being disembodied, I fancy to myself 
arising to heaven, encircled by an attendance of 
celestial spirits, daughters of mercy, who waited 
upon his soul when mankind deserted his body — 
this attended spirit I fancy rising up to the habita- 
tion of God, and reporting in the righteous ear of 
the Governor of the earth how it fared with him 
amidst all the extravagance and outlay of this city. 
And saith the indignant Governor of men, " They 
had not a morsel of bread nor a drop of water to 
bestow upon my saint. Who of my angels will 
go for me where I shall send? Go thou angel of 
famine, break the growing ear with thy wing, and | 
let mildew feed upon their meal. Go thou angel 
of the plague, and shake thy wings once more over 
the devoted city. Go thou angel of fire, and con- 
sume all the neighbourhood where my saint suffered 
unheeded and unpitied. Burn it ; and let its 
flame not quench till their pavilions are a heap of 
smouldering ashes." — Edward Irvine. 

750. CHARITY and the unconverted. You all 

know the story of S. Martin, who, before he was 
baptized into the faith of Christ, and whilst he was 
still a soldier, showed a rare instance of love and 
charity. In the depth of winter, a beggar, miser- 
ably clad, asked an alms of him for the love of 
God. Silver and gold had he none. His soldier's 
cloak was all he had to give. He drew his sword, 
cut it in half, gave one portion to the poor man, j 
and was content himself with the other. And we 
may truly say of him in our dear Lord's own words, 
" Verily I say unto you, he had his reward." That 
night m a vision he beheld our Blessed Lord on 
His throne, and all the host of heaven standing by 
Him, on His right hand and on His left. And as 
he looked more stedfastly on the Son of God, he 
saw Him to be arrayed in his own half cloak ; and 
he heard Him say, " This hath Martin unbaptized 
given to Me." So the smallest act of love and 
kindness done to Christ's poor, for His sake, shall 
not go unrewarded. " Inasmuch as ye have done 
it unto one of the least of these My brethren, ye 
have done it unto Me." — Preaches Promptuary of 
Anecdote. 

751. CHARITY, as towards the inconsistent. 

The Rev. Legh Richmond was once conversing 
with a brother clergyman on the case of a poor 
man who had acted inconsistently with his religious 
profession. After some angry and severe remarks 
on the conduct of such persons, the gentleman with 
whom he was discussing the case concluded by 
dyings " I have no notion of such pretences ; I 
will have nothing to do with him." "Kay, brother. 



let us be humble and moderate. Remember who 
has said, ' making a difference : ' with opportunity 
on the one hand, and Satan at the other, and the 
grace of God at neither, where should you and I 
be?" — Religious Tract Society, Anecdotes. 

752. CHARITY, Christian. I shall not forget 
my first introduction to Father Taylor. I was 
called upon to preside at one of the morning 
prayer meetings, anniversary w r eek, — meetings which 
Father Taylor was fond of attending. We had a 
good meeting, and the Spirit was with us. After 
the meeting broke up, and I was passing out of the 
church, I found Father Taylor had planted himself 
at the door. " There," said he, " I've read you, and 
seen you,' and heard you, and now I want to feel 
you ; ' and, seizing hold of me, he did not merely 
shake my hand, but shook me all over, as if he 
could not get me close enough into his warm- 
hearted fellowship. I never quite understood how, 
■w T ith bis view of the atonement, which was strictly 
orthodox, he found an open way for us Unitarians 
into heaven, and I do not suppose he knew himself, 
or very much cared : onhy he felt sure we should 
be there ; for the wide arms of his loving fellowship 
could not leave us out. After his Bethel in Boston 
had become such a decided success, and the centre 
of marked influence, his friendship with Unitarians 
troubled some of his orthodox neighbours. A highly 
distinguished clergyman of the exclusive school, 

Dr. , called one day upon Father Taylor (this 

comes to me on excellent authority), and in a re- 
markably genial mood told him he had come to 
help him. "We feel," said he, "a very great in- 
terest in your enterprise ; we think it is doing 
great good in the city. Our denomination purpose 
to support you in it." "Thanks to the Lord for 
anybody who is going to help us," said Father 
Taylor. "There is one condition about it," said 

Dr. : "'you must not fellowship the Unitarians." 

" Dr. ," said Father Taylor, we presume with 

a countenance lighted up with its native fire, " I 
can't do without the Unitarians, but I can do 
without you." — E. H. Sears. 

753, CHARITY covering sins. A young pianist 
was giving concerts in the provinces of Germany, 
and, to add to her renowm, she announced herself 
as a pupil of the celebrated Liszt. Arriving at a 
small provincial town, she advertised a concert in 
the usual way ; but what was her astonishment 
and terror to see in the list of new arrivals at the 
hotel the name of " M. l'Abbe Liszt ! " What was 
she to do ? Her deception would he discovered, 
and she could never dare to give another concert. 
In her despair she adopted the wisest course, and 
went direct to the Abbe himself. Bale, trembling, 
and deeply agitated, she entered the presence of 
the great maestro to confess her fraud, and to im- 
plore his forgiveness. She threw herself at his feet, 
her face bathed in tears, and related to him the 
history of her life. Left an orphan when very 
young, and possessing nothing but her musical 
gifts, she had ventured to shelter herself under 
the protection of his great name, and thus to over- 
come the many obstacles which opposed her. With- 
out that she would have been nothing — nobody. 
But could he ever forgive her? "Come, come," 
said the great artist, helping her to rise, " we shall 
see what we can do. Here is a piano. Let me 
hear a piece intended for the concert to-morrow." 
She obeyed, and played, at first timidly then with 



CHARITY 



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CHARITY 



all the enthusiasm of reviving hope. The maestro 
stood near her, gave her some advice, suggested 
some improvements, and when she had finished 
her piece, said most kindly — "Now, my child, I 
have given you a music lesson. You are a pupil 
of Liszt." Before she could recover herself suffi- 
ciently to utter a word of acknowledgment, he 
added, "Are the programmes printed?" "Not 
yet, sir." " Then let them add to your programme 
that you will be assisted by your master, and that 
the last piece will be played by the Abbe Liszt." 
Could any reproof be keener than such forgiving 
kindness — such noble generosity as this ? The 
illustrious musician would no doubt have been 
questioned, and it would have been impossible for 
him to speak anything but the truth. But charity 
is ingenious in covering "a multitude of sins." — 
Christian Chronicle. 

754. CHARITY, Delicacy in. Dr. Veron bears 
witness to Recamier, one of the most celebrated 
teachers of modern times, as remarkable for his 
goodness of heart and his charity. Visiting an old 
woman, for instance, to whose garret he had to toil 
his long way upwards, arriving tired and out of 
breath, he soon silenced her apologetic outburst in 
respect of her altitude, to which her poverty, not 
her will, consented. "True," said the doctor ; "it 
is very high, worth at least ten francs ; " taking 
which sum out of his pocket, he made it over to 
the deprecating old dame. He is alleged to have 
given away the tenth of his receipts to his patients. 
— Francis Jacox. 

755. CHARITY, Duty of. When an eminent 
painter was requested to paint Alexander the Great, 
so as to give a perfect likeness of the Macedonian 
conqueror, he felt a difficulty. Alexander in his 
wars had been struck by a sword, and across his 
forehead was an immense scar. The painter said, 
If I retain the scar it will be an offence to the 
admirers of the monarch, and if I omit it it will 
fail to be a perfect likeness — what shall I do ? He 
hit upon a happy expedient ; he represented the 
emperor leaning on his elbow, with his forefinger 
upon his brow, accidentally, as it seemed, covering 
the scar upon his forehead. Might not we represent 
each other with the finger of charity upon the scar, 
instead of representing the scar deeper, darker, and 
blacker than it actually is ? — //. L. Hastings. 

756. CHARITY, Feigned. Sometimes Chris- 
tians say that they will give a tenth of their 
incomes, or more, to the work of Christ ; and then 
comes a hard year of tightening in the market. 
They now think to themselves with a sweet caution, 
"I must retrench in benevolence this season." 
Sometimes Christians make a show of contribution, 
but adroitly manage to get back a fair percentage. 
We read in French history that Louis XL once 
proffered the entire department of Boulogne to the 
"Blessed Virgin Mary." He drew up a deed, 
signed, sealed ; he delivered it to the proper 
ecclesiastics of the Church. But with a peculiar 
perversity he kept all the revenues and taxes, 
appointing every year new collectors who might 
secure the income rigidly for himself without any 
peril of being tampered with by the priests. — Dr. 
Robinson. 

757. CHARITY in humble life. Some time ago, 
when climbing a stair on a cold winter day, we 



passed an open door where a venerable old woman 
stood facing a wretched, ragged, starveling child. 
With one hand she offered a morsel of bread, shar- 
ing her food with a poverty sorer than her own ; 
while the other held a bowl of milk to the lips of 
the emaciated creature. . . . Now that scene, 
though beautiful, was not a display of mercy. Pity 
moved the kind hand and gentle breast, where 
that aged matron stood, an example of — what is 
not uncommon among the poor— generous charity 
in humble life. — Guthrie. 

758. CHARITY never faileth. When Eliot, 
the indefatigable missionary to the Indians, was an 
old man, it was observed that the energy by which 
he acted never sustained the slightest abatement, 
but, on the contrary, evinced a steady and vigorous 
increase. As his bodily strength decayed, the 
energy of his being seemed to retreat into his soul, 
and at length all his faculties seemed absorbed in 
holy love. Being asked shortly before his departure 
how he did, he replied, " I have lost everything ; 
my understanding leaves me, my memory fails me, 
my utterance fails me ; but I thank God my 
charity holds out still ; I find that rather grows 
than fails." — Hinton. 

759. CHARITY, not laxity. On one occasion, 
the late Mr. Hall of Bristol having mentioned, in 
terms of panegyric, Dr. Priestley, who was eminent 
in scientific attainments, but deeply imbued with 
Socinian principles, a gentleman who held Dr. P.'s 
theological opinions, tapping him on the shoulder, 
said, " Ah, sir, we shall have you among us soon, I 
see." Mr. Hall started, and, offended by the tone 
in which this was uttered, hastily replied, " Me 
amongst you, sir ! me amongst you! Why, if that 
were the case, I should deserve to be tied to the 
tail of the great red dragon, and whipped round the 
nethermost regions to all eternity." 

760. CHARITY, Regard for. It is recorded of 
the excellent Bishop Ken, that, when his copy of 
the Bible was examined after his death it opened 
spontaneously at Paul's great chapter of the Corin- 
thians and charity." — Thomson. 

761. CHARITY, Self-denial in. General Gordon 
is said to have had a great number of medals for 
which he cared nothing. There was a gold one, 
however, given to him by the Empress of China, 
with a special inscription engraved upon it, for 
which he had a great liking. But it suddenly dis- 
appeared ; no one knew where or how. Years 
afterwards it was found out, by a curious accident, 
that Gordon had erased the inscription, sold the 
medal for ten pounds, and sent the sum anony- 
mously for the relief of the sufferers from the cotton 
famine at Manchester. 

762. CHARITY, Selfishness in. I was in Han- 
over Street when a vinegar-looking old lady was 
toddling along, with a huge umbrella in her hand. 
A little urchin came up who had no cap on his 
head, but plenty of brains within ; no shoes on his 
feet, but a great deal of understanding for all that. 
I saw him fix upon that venerable old lady to be 
operated on. . . . He approached her with a most 
pitiful look and whine. He saw there was no 
chance of getting at her purse through her philan- 
thropy, so he thought to get at it through her 
selfishness. In an instant he rolled up the sleeve 
of a tattered jacket to the elbow of his yellow 



CHARITY 



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CHILD 



skinnv arm, and running up displayed it, crying 
out to her, " Just out o' the Infirmary, ma'am, with 
typhus ! " It was a ruse got up for the occasion ; 
but the acting was perfect — the effect sudden, 
electric. The poor old body started as if she had 
received a shock. Diving her hand to the very 
bottom of her pocket, she took out a shilling, thrust 
it into his palm, and hobbled away, glad to get the 
little rogue out between the wind and her nobility ! 
— Guthrie {condensed). 

763. CHARITY, Sentimental. Alas ! we give 
tears to the chimerical adventures of a theatrical 
personage, we depart from a representation with 
hearts still moved for the disasters of a fabulous 
hero, and*a member of Jesus Christ, an inheritor of 
heaven, and your brother whom you encounter in your 
way from thence, perhaps sinking under disease and 
penury. . . . You turn your eyes with disgust from 
that spectacle and deign not to listen to him ! . . . 
Inhuman soul ! have you, then, left all your sensi- 
bility on an infamous theatre ? — Massillon. 

764. CHARITY, Timely. At one corner of Rus- 
sell Square, an old woman had for several years kept 
an apple-stall. Standing at the parlour window one 
very wet day, Judge Talfourd observed the poor old 
creature in her usual place, and crouching down wet 
through with the pelting rain. The sight aroused 
all his kind and pitying nature. He tried in vain 
to pursue his literary or legal labours ; again and 
again he went to the window to see the same dis- 
tressing sight. At last he threw on coat and hat, 
rushed off into the rain, purchased an enormous gig 
umbrella, and brought it back triumphantly and 
placed it over the old woman." Wasn't it a glori- 
ous thought ? " he was heard to ask. " The thing 
actually covered her and her apple-stall, too." 

765. CHARITY, Unostentatious. It is related 
of Father Taylor, the sailor missionary of Boston, 
that on one occasion, when a minister was urging 
that the names of the subscribers to an institution 
(it was the missionary cause) should be published, 
in order to increase the funds, and quoted the 
account of the poor widow and her two mites, to 
justify this trumpet-sounding, he settled the ques- 
tion by rising from his seat, and asking in his clear, 
shrill voice, " Will the speaker please give us the 
name of that poor widow?" — Christian Age. 

766. CHARITY, Want of, not confined to 
theological circles. One doctor says bolus, and 
another says globule ; Globule calls Bolus a 
butcher, and Bolus calls Globule a quack, and 
the hydropathist says "Beware of pick-pockets." 
And Bolus will not speak to Globule, though 
Globule says, " Let us make it up, and begin 
again ; " and Bolus says, "Never ; as long as I live 
I will leech and blister and cup and bleed and do 
things with scientific vigour."— Dr. Parker. 

767. CHARITY, Want of. Count Cavour, the 
Italian diplomat, said he was satisfied from his 
experience, that more mistakes would be made 
by not trusting men than by believing in them 
and trusting them. If that is true in Italy and 
in diplomacy, where is it not true ? " Charity 
believeth all things," or at any rate, if you cannot 
do that, " hopeth all things." — Beecher. 

768. CHASTISEMENT neglected. A young 
man, as he was going to the place of execution, 



desired to whisper something into his mother's 
ear ; but when she came, instead of whispering, 
he bit off her ear, telling her, that it was because 
she did not chastise him for his faults when a boy, 
he was brought to such an unhappy end. 

769. CHEERFULNESS, Serving God with. 

When the poet Carpani inquired of his friend 
Haydn, how it happened that his church music 
was always performed so cheerfully, the great 
composer made a most beautiful reply. "I can- 
not," said he, "make it otherwise, I write according 
to the thoughts I feel ; when I think upon God, my 
heart is so full of joy that the notes dance and leap, 
as it were, from my pen ; and since God has given 
me a cheerful heart, it will be pardoned me that I 
serve Him with a cheerful spirit." 

770. CHEERFULNESS under difficulties. A 

poor old man came struggling up the long steep 
hill, bent to the ground under a heavy burden. 
His knees knocked together, and his steps were 
weak and unsteady. It was " Old Blind Tom." 
He was indeed an old man, blind, and so deaf that 
he did not hear our wheels as we approached. His 
sense of feeling was so keen that he knew by the 
earth's pulsation that a horse's hoofs were near, and 
he sidled off against the hedge. He had half a 
hundredweight of coal on his back, the load bend- 
ing him almost double. This was his daily task, to 
stagger up the weary hills with a sack of coals, which 
he carried to a little hamlet on the summit ; and 
for carrying this load three miles, he received three 
halfpence. He usually made two trips a day, some- 
times three. Still he was cheerful, even contented 
and happy. Without endeavouring to straighten 
himself, but with his face still bending to the ground 
under his load, he sang for us a ballad, with a fine 
mellow voice which he modulated beautifully, though 
it was doubtful if he could hear much of it himself. 
Never did I see such a desperate pursuit of happi- 
ness under difficulties, nor ever saw so much caught 
by a human heart in a handful of thorns. — Elihu 
Burritt {abridged). 

111. CHEERFULNESS, Use of. That deep- 
lunged, red-blooded preacher, Sydney Smith, used to 
throw open the shutters to the morning sun, saying, 
" Let us glorify the room ! " Both conscience and 
temperament led him, also, to insist on flooding the 
dark places of the moral world with cheerfulness, 
which is the sunshine of the spirit. Thus he con- 
stantly advocated the wisdom of what he called 
" short views " of life. It was obvious, he thought, 
that the larger part of our worries and perplexities 
came from the anticipation of evils. 

772. CHILD, A lost. A touching story is told 
by the missionaries, of a father who was from home 
in the mountains at the time of his child's birth in 
Tahiti, and on his return he found that the poor 
little infant had been put in a hole covered with a 
plank, to keep the earth from pressing it, and left 
there to perish. As soon as it was dark he hastened 
to the spot, unseen by any one, opened the grave, 
and finding that the babe was still alive, he took 
her up, and gave her in charge to his brother and 
sister, by whom she was conveyed to the isle of 
Eimeo, about seventy miles distant, where she was 
brought up. The husband died without having 
informed his wife that their daughter was still 
alive. After the advent of Christianity, the mother 



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was on one occasion bewailing most bitterly the 
destruction of her children, when a woman who 
happened to be present, and who was acquainted 
with the fact of the child's disinterment, astonished 
and overwhelmed her b} 7 the announcement that her 
daughter had been saved, and was then living in 
Eimeo. She immediately embarked for the place, 
and found that it was even so ; she embraced her 
long-lost child with ardent affection, and thanked 
God for the light of the gospel, and for the preser- 
vation of even one of her offspring.— Missionary 
Anecdotes. 

773. CHILD, Death of. In all the literature of 
sacred experience that has grown around that 
child's prayer of the Christian world, 1 ' Now I lay 
me down to sleep," &c, we have seen few narratives 
more affecting than this. It was told by the 
pastor of St. John's Church, New York. Part of 
the wall of a burnt house, he said, had fallen on a 
six or seven-year- old boy, and terribly mangled 
him. Living in the neighbourhood, I was called in 
to see the stricken household. " The little sufferer 
was in intense agony. Most of his ribs were 
broken, his breast-bone crushed, and one of his 
limbs fractured in two places. His breathing was 
short and difficult. He was evidently dying. I 
spoke a few words to him of Christ, the ever-present 
and precious Friend of children, and then, with his 
mother and an older sister, knelt before his bed. 
Short and simple was our prayer. Holding the 
lad's hand in mine, I repeated the children's 
gospel: "Suffer the little children to come unto 
Me, and forbid them not, for of such is the kingdom 
of heaven." He disengaged his hand from mine, 
and folded his. "We rose from our knees. His 
mind began to wander. He called his mother. 
" I'm sleepy, mamma, and want to say my prayers." 
" Do so, my darling," replied the sobbing mother. 

" Now I lay me — down — to sleep ; I 
Pray Thee, Lord, my soul — to kuep — if 
I — should— d-i-e " — 

and then he was beyond the river of death. 

774. CHILD, Death of. His behaviour [Luther's] 
at the deathbed of his little daughter, so still, so 
great and loving, is among the most affecting 
things. He is resigned that his little Magdalene 
should die, yet longs inexpressibly that she might 
live ; — follows in awestruck thought the flight of 
her little soul through those unknown realms. 
Awestruck ; most heartfelt, we can see ; and sincere 
— for after all dogmatic creeds and articles, he feels 
what nothing it is that we know, or can know ; his 
little Magdalene shall be with God, as God wills. — 
Carlyle. 

775. CHILD, Influence of. I remember a man 
in America, twenty-eight years of age, who could 
not read. He was living on the outskirts of 
Illinois, and all his time was spent in hunting, 
fishing, and other like pursuits. His little child 
was a Sunday-school scholar, and learnt to read, 
and then she began to tease her father to go to the 
school, and at last she succeeded one Sunday in 
getting him there, and when he saw how the 
children could read and he could not, he was greatly 
ashamed of himself. And though he made up his 
mind not to go there again, his wife persuaded him, 
and he went and was converted. He learnt to read ; 
and unlearned as he was, and although he had an 
impediment in his speech, he went on persevering 



until he mastered it ; and he is now one of th( 
most active, untiring, and successful workers in the 
cause of God in America. He has positively estab- 
lished 1180 Sabbath schools in the States of Illinois, 
Ohio, Missouri, Indiana, and all through the 
Western territory of America. He mounts his 
Sabbath-school horse, which he calls "Robert 
Raikes," and when he comes to a new settlement, 
out of the way of civilisation, as it were, he asks 
permission to start a Sabbath school, and he gathers 
the parents and children together, and talks to 
them until the tears trickle down their cheeks, and 
they all say, "Yes, we will have a Sunday school." 
Then away he sets to work, and gets teachers and 
a superintendent, and so the work goes on ; and in 
the vicinity of scores of those schools, churches 
have sprung up, whose spires, pointing heavenward, 
may be seen dotting the sky-line along the Western 
prairies. And that is all the work of one individual 
man, who was first won over to it by the influence 
and example of a little child. — Moody. 

776. CHILD, Influence of. Themistocles' son 
being master of his mother, and by her means, of 
him, he said, laughing, " This child is greater than 
any man in Greece ; for the Athenians command 
the Greeks, I command the Athenians, his mother 
commands me, and he commands his mother." — 
Plutarch. 

777. CHILD, Influence of. A pioneer in Cali- 
fornia says that for the first year or two after his 
residence in Sierra Nevada County there was not a 
single child in all the reach of a hundred miles. 
But a Fourth of July occasion came, and the 
miners were gathered together, and they were cele- 
brating the Fourth with oration, and poem, and a 
boisterous brass band. And while the brass band 
was playing, an infant's voice w r as heard crying, 
and all the miners were startled, and the swarthy 
men began to think of their homes on the eastern 
coast, and of their wives and children far away, 
and their hearts were thrilled with home-sickness 
as they heard the babe cry. But the music went 
on, and the child cried louder and louder, and the 
brass band played louder and louder, to drown the 
infantile interruption, when a swarthy miner, the 
tears rolling down his face, got up and shook his 
fist, and said, " Stop that noisy band, and give the 
baby a chance 1 " 

778. CHILD, Ministry of. A little child at one 
of the meetings, was seen talking so earnestly to a 
companion that a lady sat down by her to hear 
what she was saying, and found that the dear child 
was telling how much Jesus loved her, and how she 
loved Him, and asked her little companion if she 
would not love Him too. The lady was so much 
impressed by the child's words that she spoke to an 
anxious soul that very night, for the first time in 
her life. And so "a little child shall lead them." 
— Moody. 

779. CHILD, Power of. Some of us may know 
the lines of Wordsworth : — 

" A child, more than all other gifts 
That earth can offer to declining man, 
Brings hope with it, and forward-looking thoughts." 

This truth has been embodied in a very touching 
work of fiction, where an old man, soured by injus- 
tice, suspected wrongfully of a terrible crime, eating 
his heart away in solitude, and consumed by one 



CHILD 



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CHILDREN 



base passion, the greed of gold, suddenly, in place 
of the gold of which he has been robbed, sees on 
his hearth, one cold New- Year's Eve, an unknown, 
helpless little child, and finds, in the love and 
tenderness which she awakens, a balm for all bitter- 
ness, a fresh unfailing fountain of life. It is a true 
Christian parable. The man seems lost in sordid 
loneliness, loathing life, hating man, crying out on 
God. And then, not for the poor man's deserts, 
but in His own mighty love and pity, Jesus Christ 
takes a child, and places him before him, and the 
man is saved by having something to love. — Rev. 
Dr. Butler. 

780. CHILD trained for Christ. A father whom 
I knew had a son who had long been ill, and his 
end was approaching. One day, when he came 
home, the mother told him that their child was like 
to die, and the father went at once to his bedside. 
,: My son, do you know that you are dying ? " said 
he. "Then I will be with Jesus to-night," was 
his answer. "Yet, father," he added, " don't you 
grieve for me, for when I get to heaven, I will go 
straight to Jesus, and tell Him that you brought 
me to Him when I was a child." — Moody. 

781. CHILD, what it may become. A poor 
doctor, who had met with great misfortunes, lay 
on his deathbed, saddened by the thought that he 
was leaving a large family behind him, without any 
provision for its maintenance. Not long before 
his death, his youngest child was born, a scrawny, 
puny babe, weighing five or six pounds. The 
mother was worn out, and was apparently to be left 
poor, friendless, and alone, with her great family of 
little ones. But — that baby ! Every one said : 
" What a mercy if that child should die ! What 
can she do with it ? What a blessing if it should 
die ! " The poor mother almost thought so too. 
But the unwelcome babe would not die. He made 
a struggle for life, and won the battle. To-day 
his memory is revered as that of Dr. John Todd, 
the author of "The Student's Manual," and of 
other works of eminent usefulness, by means of 
which, " being dead, he yet speaketh." No mother 
knows what she has in her cradle. 

782. CHILD, Worth of. One afternoon I noticed 
a young lady at the services, whom I knew to be a 
Sunday-school teacher. After the service I asked 
her where her class was. "Oh," said she, "I went 
to the school and found only a little boy, and so I 
came away." " Only a little boy ! " said I ; " Think 
of the value of one such soul ! The fires of a Re- 
formation may be slumbering in that tow-headed 
boy ; there may be a young Knox, or a Wesley, or 
a Whitfield in your class." — Moody. 

783. CHILDREN a life work. I was in the 

company of a talented Christian lady when a friend 
said to her, " Why have you never written a book ? " 
" I am writing tiuo" was the quiet reply. " Have 
been engaged on one for ten years, the other five." 
"You surprise me," cried the friend, "what pro- 
found works they must be ! " "It doth not appear 
yet what we shall be," was her reply, " but when 
He makes up His jewels my great ambition is to 
find them there." " Your children? " I said. "Yes, 
my two children ; they are my life luork." — Christian 
Age. 

784. CHILDREN, a mother's jewels. A Cam- 
panian lady who was very rich, and fund of pomp 



I and show, being on a visit to Cornelia, the illus- 
trious mother of the Gracchi, displayed the diamonds 
I and jewels she possessed, with some ostentation, and 
then requested Cornelia to permit her to see her 
jewels. This eminent woman dexterously contrived 
to turn the conversation to another subject, till her 
sons returned from one of the public schools, when 
! she introduced them, saying, "These are my jewels." 

785. CHILDREN, a trust from God. Dr. Potter 
tells us that the son of a man very eminent in one 
of the learned professions in England w T as once stand- 
ing in a felon's dock, awaiting a sentence of trans- 
portation. Said the judge, who knew his parentage 
and his history, "Do you remember your father?" 
" Perfectly," said the youth ; " whenever I entered 
his presence he said, 1 Pun away, my lad, and don't 
trouble me.' " The great lawyer was thus enabled 
to complete his famous work on The Laxo of Trusts ; 
and his son, in due time, furnished a practical com- 
mentary on the way in which his father had dis- 
charged that most sacred of all trusts, committed to 
him in the person of his own child. 

786. CHILDREN and art. Greek art gives us 
no children. Nay, it is equally true, though perhaps 
not so surprising, that up to the thirteenth century 
there were no Gothic children either. It was only 
when art was touched by Christianity, and when 
the Madonna and Child became the light of every 
honest heart and the joy of every pure soul, that 
pictures of children were possible. The tradition of 
the Beautiful Child lasted long. Then came a dark 
period in which children were ground to death by 
our millwheels, and the wealthy patrons of art 
could not conceive of the children of the poor except 
in vice and misery ; and it is only now that you are 
beginning to restore the quiet earth to the steps of 
children. — Ruskin. 

787. CHILDREN and the mysteries of God. Ben 

Syra, when a child, begged his preceptor to instruct 
him in the law of God ; but he declined, saying that 
his scholar was as yet too young to be taught these 
sacred mysteries. "But, master," said the boy, "I 
have been in the burial-ground, and measured the 
graves, and find some of them shorter than myself ; 
now, if I should die before I have learned the Word 
of God, what will become of me then, master ? " 

788. CHILDREN, Care for. An Englishman 
visiting Sweden, noticing their care for educating 
children, who are taken from the streets and high- 
ways and placed in special schools, inquired if it 
was not costly. He received the suggestive answer, 
"Yes, it is costly, but not dear. We Swedes are 
not rich enough to let a child grow up in ignorance, 
misery, and crime, to become a scourge to society as 
well as a disgrace to himself." — The Lantern. 

789. CHILDREN, Change in. Lord Lawrence, 
Viceroy of India, was a blunt man of action, impa- 
tient of contradiction, and thoroughly self-reliant. 
Yet, like many of the truly great, he had the heart 
of a woman. The night on which he started from 
London to govern India, he gathered all his family 
in the drawing-room, and made each child say a 
hymn to him. His youngest, a son of ten years, 
nestled in the father's arms. " I shall never s^e 
Bertie again ! " said the strong man suddenly, and 
burst into tears. It was not of the hardships before 
him, or of his own death he thought, but of the fact 



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that Bertie would not be a child to him on his 
return. — Christian Chronicle. 

790. CHILDREN, Claims of. Socrates once said, 
" Could I climb to the highest place in Athens, I 
would lift my voice and proclaim — Fellow-citizens, 
why do ye turn and scrape every stone to gather 
wealth, and take so little care of your children, to 
whom one day you must relinquish it all ? " — Family 
Circle. 

791. CHILDREN, Claims of. Edmund Burke 
once was obliged to oppose in Parliament an unfor- 
tunate marriage law. He closed a passage of mar- 
vellous eloquence by these words : " Why do I 
speak of parental feeling ? The children are parties 
to be considered in this legislation. The mover of 
this Bill has no child." — Rev. Joseph Cook. 

792. CHILDREN, Claims of. Dr. Leonard Bacon 
once preached a sermon on what he called the ob- 
verse side of the Fifth Commandment — the duty of 
parents to be xoorthy of honour. The child is born 
into the world with this right. His pure eyes look 
to his elders for example. His soul waits for impulse 
and inspiration from them. Woe unto that parent 
who by unworthy character causes one of these little 
ones to stumble ; it were better for him that a mill- 
stone were hanged about his neck, and that he 
were drowned in the depths of the sea. — Christian 
U nion. 

793. CHILDREN coming after us. A good 
story is told by Dr. Johnson of a father hearing 
the voice of his child behind him as he was picking 
his way carefully along the mountain side, " Take 
a safe path, papa ; I'm coming after you." Ah ! 
if older Christians, while passing along the rugged 
hill of life, would only remember that young Chris- 
tians and children are coming on after them, how 
much more circumspect would they be concerning 
the path taken ! — Christian Chronicle. 

794. CHILDREN, Death of. I think our dying 
children go to Christ. I have been called to give 
up dear ones. Not once nor twice, nor thrice alone, 
but many times. I have sent my children on before 
me. Once, wading knee-deep in the snow, I buried 
my earliest. It was March, and dreary and shiver- 
ing and awful ; and then the doctrine that Christ 
sat in an eternal summer of love, and that my 
child was not buried, but had gone up to One that 
loved it better than I, was the only comfort I had. 
— Beecher. 

795. CHILDREN, Death of. One day we met 

him [Father Taylor] in the street. He told us in 
a melancholy voice that he had been burying a 
child, and alluded almost with emotion to the great 
number of infants he had buried lately. Then 
after a pause, striking his stick on the ground and 
looking upwards, he added. "There must be some- 
thing wrong somewhere ! there's a storm brewing 
when the doves are all flying aloft ! " — Mrs. Jameson. 

796. CHILDREN, Death of. Mr. Newton of 
London one day said to a gentleman who had lately 
lost a daughter by death, " Sir, if you were going to 
the East Indies, I suppose you would like to send 
a remittance before you. This little girl is just 
like a remittance sent to heaven before you go 
yourself. I suppose a merchant on 'Change is 
never heard expressing himself thus : — " O my dear 
lhip, I am sorry she has got into port so soon ! 



I am sorry she has escaped the storms that are 
coining ! ' Neither should we sorrow for children 
dying." — Whitecross. 

797. CHILDREN, Early impression on. I stood 
in a house in one of the Long Island villages, not 
long ago, and I saw a beautiful tree, and I said to 
the owner : " That is a very fine tree ; but what a 
curious crook there is in it." "Yes," said he; "I 
planted that tree, and when it was a year old, I 
went to New York, and worked as a mechanic for 
a year or two, and when I came back I found they 
had allowed something to stand against the tree, 
and so it has always had that croolc." And so I 
thought it was with the influence upon children. 
If you allow anything to stand in the way of moral 
influence against a child on this side or that side, to 
the latest day of its life on earth and through all 
eternity it will show the pressure. No wonder Lord 
Byron was bad. Do you know his mother said to 
him, when she saw him one day limping across 
the floor with his unsound foot : " Get out of my 
way, you lame brat ! " What chance for a boy 
like that ? — Talmage. 

798. CHILDREN, Education of. Dr. William 
L. Breckenridge once said to his mother, "Ma, I 
think you ruled us with too rigid a rod in our boy- 
hood. It would have been better had you used 
gentler methods." The old 'lady straightened up 
and said, " Well, William, when you have raised 
np three as good preachers as I have, then you can 
talk." 

799. CHILDREN, How to talk to. The late Dr. 
Todd, who was peculiarly successful in his Sabbath - 
school addresses, was accustomed to make a bargain 
with his youthful audiences that if they would listen 
to him for just twenty-five minutes, he would not 
use a word which the youngest could not under- 
stand. To secure the greatest possible simplicity 
every word was carefully written. To use his own 
illustration : " He cut up the meat so fine that the 
smallest child could eat it." "But," says one who 
frequently listened to him, " it was meat still : good 
solid food on which any one might be nourished." 

800. CHILDREN, Influence of. In the year 
1432, an army of Hussites commanded by Pro- 
copius Rafus, marched against Naumburg, a town 
of Russia on the river Saale, determined to destroy 
it. The inhabitants prepared to defend themselves, 
but were unable to close all the gates ; nor had 
they soldiers enough to fight. The war was a reli- 
gious one, the Hussites having risen against the 
tyranny of the Pope, and dreadful cruelties were 
committed on all sides when a town was taken by 
siege. The people of Naumburg held a council, 
when a man named Wolf proposed that all children 
able to walk under fourteen should be dressed in 
black and sent to beg for peace. Many laughed, 
but at length the advice was adopted. Thirty to 
forty thousand children, dressed in black, marched 
from the city to the enemy's camp. When the 
leader of the Hussites saw the children he was 
overcome, received their petition, and made them 
sit in the grass to rest. Near to his camp was a 
cherry orchard, and he caused the soldiers to break 
off the branches with ripe fruit and give them to 
the children to eat. Being rested, the children 
walked back, and as they neared the gates of the 
town, they waved the branches to their parents 
who anxiously awaited them. — Der Glaubensbcte. 



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801. CHILDREN in the church. The Rev. John 
Brown [of Haddington] was born in Perth, Scotland, 
in 1722. In a narrative of his experiences he says, 
'• I think it was a great mercy that I was born in 
a Christian family, which took care of my religious 
instruction, and in which I had the privilege of 
worshipping God morning and evening. About my 
eighth year I happened, in a crowd, to push my 
way into the church at Abernethy on a sacramental 
Sabbath. Before I was excluded I heard the 
minister commend Christ in such a sweet and 
delightful manner, that my affection was capti- 
vated, and I think that children should never be 
kept out of church on such occasions." — Whitecross. 

802. CHILDREN, Love of. On board the steamer 
with Lord Lawrence, the Governor-General of India, 
was a lady with her infant child. She utterly 
neglected the baby, which revenged itself by cry- 
ing day and night. The passengers complained in 
language more forcible than polite. " Steward, 
throw that baby overboard ! " w 7 as petulantly shouted, 
again and again, from sleepless berths. At last, 
Lord Lawrence, seeing that the child was left 
motherless by its own mother, took it on his knee. 
For hours he would hold it, showing it his watch 
and anything that would amuse it. The child 
took to the great strong man, and was always quiet 
when he held it. " Why do you, my lord," asked 
one of the relieved passengers, surprised to see the 
Governor-General of India playing nurse to a cry- 
ing baby, " why do you take notice of that child? " 
"Because, to tell you the truth," answered Lord 
Lawrence jocosely, and with a merry twinkle in 
his eye, "that child is the only being in the ship 
who I can feel quite sure does not want to get any- 
thing out of me, so I take pleasure in his society." — 
Christian Chronicle. 

803. CHILDREN, Ministering to. It was beauti- 
fully said of one minister (at Hartford, New 
England), "With the youth he took great pains, and 
he was a tree of knowledge, with fruit that the 
children could reach." — Dr. Stoughton. 

804. CHILDREN not drawbacks. " My brother 
has retired ! " — Such was the expression used by 
an acquaintance some time since. "Indeed!" I 
replied, with surprise, " I should not have thought 
his business would have yielded this result." " Well, 
you see," said our friend, "they have had no draw- 
backs." Not understanding what this phrase im- 
plied, I inquired. " Well," was the reply, "they 
have no children." There, what do you think of 
that? Our children "drawbacks." No, I protest 
against such a statement. Each one is worth at 
least £1000, beside the drawing out and develop- 
ment of industry, energy, forbearance, and a hundred 
other admirable home qualities in the parents. 
What next, I wonder, will be quoted as a reason 
for ability to retire. "What next?" says some 
crusty old bachelor ; " why, the reason I was able 
to retire arose this way ; I never had a drawback 
in the shape of a wife."— Henry Yarley. 

805. CHILDREN, our hope. It is said of an 
old Roman general that when he heard the old men 
shout, on a great procession-day, " We have been 
brave ! " that he sighed and said. "When they can 
no longer go to battle, who will take care of the 
country ? " And when the young men came, in all 
the flush of their noble manhood, and said, "We 



are brave ! " the old man sighed and said, " Alas ! 
these, too, will soon be gone, and who will take 
care of the country then ? " After awhile it was 
said, "Here come the children." Then the old man 
leaned upon his staff and listened to catch their 
shout ; and at last he caught it, as it was wafted 
on the breeze, and as their clear loud voices rang 
out, this was their cry, " We will be brave ! " and 
the old man's heart leaped up within him, and the 
fire flashed from his eyes as he said, " It is enough ; 
the country is safe." — Denton. 

806. CHILDREN, our treasure. When the 
rabble fired the rectory of the Rev. Samuel Wesley 
it was with difficulty the lives of the children were 
saved, his son John barely getting out of the house 
before the roof fell. The father exclaimed as he 
received his son, "Come, neighbours, let us kneel 
down, let us give thanks unto God ; He has given 
me all my eight children ; let the house go, I 
am rich enough." — Little's Historical Lights {con- 
densed). 

807. CHILDREN, our wealth. I remember, a 
great man coming into my house at Waltham, and 
seeing all my children standing in the order of their 
age and stature, said : " These are they that make 
rich men poor." But he straightway received thi3 
answer, "Nay, my lord, these are they that make a 
poor man rich ; for there is not one of these whom 
we would part with for all your wealth." — Bishop 
Hall. 

808. CHILDREN, Perseverance needed in teach- 
ing. In dibbling beans the old practice was to put 
three in each hole : one for the worm, one for the 
crow, and one to live and produce the crop. In 
teaching children, we must give line upon line, and 
precept upon precept, repeating the truth which we 
would inculcate, till it becomes impossible for the 
child to forget it. — Spurgeon. 

809. CHILDREN, Pleading for. I would en- 
circle you with my little clients ; hang them on 
your garments ; teach their fatherless arms to en- 
twine about your knees ; their innocent eyes to 
fasten upon yours, and their untainted lips to cry, 
" Mercy, for we perish ! " Do you think you could 
resist ? I would bid you observe the force of nature 
in the breast of a parent. Mothers crying to you 
with extended arms to save their children. "No, 
think not of us," would they say, "we are satisfied 
to suffer. Let us expire if you will, we shall ex- 
pire in peace ; but save, O save our children ! " — 
Dean Kincan {preaching for St. Peter's Schools). 

810. CHILDREN, Respect for. Luther studied 
at Eisenach, under a famous master, John Trebonius, 
rector of the convent of the Bare-footed Carmelites. 
It was the custom of Trebonius to give his lessons 
with head uncovered, to honour, as he said, the 
consuls, chancellors, doctors, and masters who would 
one day proceed from his school. "Though you do 
not see them with their badges of office," he used 
to say, "'it is right to show them respect." 

811. CHILDREN, Remembered by.— Sir Hum- 
phrey Davy, who utilised his science in an invention 
which has' saved the lives of thousands of miners, 
and which has been worth to the world a hundred 
lamps of Aladdin, left a legacy to the grammar- 
school here (Penzance), which proves how he held 
its associations in sunny memory to the last. He 



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bequeathed £100 to it on condition that the boys 
should be allowed an annual holiday on his birthday. 
A very pleasant and beautiful thought inspired 
this gift — to link its childhood and its remembrance, 
by a long happy day of enjoyment, to the fellowship 
of all the boys that should be gathered from age to 
age within those walls. — Elihu Hurritt. 

812. CHILDREN, Tenderness towards. This 

tenderness was never so marked as when he [Sir 
W. Napier] was looking- at or talking with children. 
At such times the expression which came over his 
face was wonderfully beautiful and touching. To- 
wards these little creatures he had an eager way of 
stretching out his hand, as if to touch them, but 
with a hesitation arising from the evident dread of 
handling them too roughly. — Kingsley. 

813. CHILDREN, Tenderness towards. When 
Wesley visited Rathby, to preach in the church, 
as he ascended the pulpit a child sat on the steps 
directly in the way. Instead of inquiring, " Why 
is that child allowed to sit there ? " he gently took 
the little one in his arms, kissed her, and then 
placed her on the same spot where she had been 
sitting. 

814. CHILDREN, their future. In the. early 
French revolution, the schoolboys of Bourges, from 
twelve to seventeen years of age, formed themselves 
into a Band of Hope. They wore a uniform, and 
were taught drill. On their holidays, their flag 
was unfurled, displaying in shining letters the sen- 
tence — "Tremblez, Tyrans, Nous grandirons ! " 
{Tremble, Tyrants, toe shall grow up!). Without 
any charge of spurious enthusiasm, we may, in 
imagination, hear the shouts of confidence and 
courage, uttered by the young Christians of the 
future, as they say, " Tremble, O enemy, we are 
growing up for God ! " — S. R. Pattison. 

815. CHILDREN, The thought of. Lord Erskine, 
when he was a briefless barrister, with a wife and 
several children dependent upon him, became sud- 
denly engaged in a great cause. He had to plead 
before the assembled genius, power, and rank of 
England. He spoke so eloquently that at the close 
of his address a friend who sat near him said, 
" Erskine, how was it you were able to speak so 
clearly and brilliantly before such an assembly ? " 
He replied, " When I rose to speak, I thought I felt 
my little children all pulling my gown and saying, 
'Father, speak well : you are to make our bread 
now.' : ' — Lord Campbell. 

816. CHILDREN, Thinking of. The anxiety of 
George III. for the welfare and health of his chil- 
dren, was once exemplified in the following in- 
teresting manner : — Soon after the young princes 
went abroad, he was talking jocosely with a Scottish 
lady about her native country. On a sudden, she 
observed that he became absorbed in thought ; and 
supposing him reflecting upon something that had 
been said in conversation, remarked, "Your majesty, 
I presume, is thinking of my country." He paused 
for a few moments, and, dropping a tear, said, " I 
was entreating God to protect and bless my dear 
boys." 

817. CHILDREN, to be reared for heaven. 

There was a mother lay dying, some time ago, and 
she requested her children to be brought to her 
bedside. The eldest one came in first, and putting 



her loving hands on his head, she gave him a mother's 
parting message. Then came another, and then 
another. To all of them she gave her parting mes- 
sage, until the last — the seventh one, an infant — 
was brought in. She was so young she could not 
understand the message of love ; so the mother gave 
it to her husband for her, and then she took the 
child to her bosom, and kissed it, and caressed it, 
until her time was almost up. Then, turning to her 
husband, she said : " I charge you to bring all these 
children home to heaven with you." — Moody. 

818. CHILDREN, Training of. " Do not train 
a child," he [Kingsley] once said to a friend, " as 
men train a horse, by letting anger and punishment 
be the first announcement of his having sinned." — 

Life of Kingsley. 

819. CHILDREN, Training of. A poor negro 
woman in the West Indies, after dropping her own 
little gift into a missionary collection, put a small 
coin into the hand of her baby, and, guiding it to 
the contribution box, there let the little one drop 
it in. Some delay was caused by this, at which the 
collector became impatient, when the mother said : 
" Have patience, brother ; I want just to bring the 
little thing up to it." 

820. CHILDREN, Training of. As Alexander 
the Great attained to have such a puissant army, 
whereby he conquered the world, by having children 
born and brought up in his camp, whereby they 
became so well acquainted and exercised with 
weapons from their swaddling-clothes, that they 
looked for no other wealth or country but to fight ; 
even so, if thou wouldst have thy children either to 
do great matters, or to live honestly by their own 
virtuous endeavours, thou must acquaint them with 
painstaking in their youth, and so bring them up in 
the nurture and admonition of the Lord. — Cawdray. 

821. CHILDREN, Unconscious influence of. 

We turn from the common experience of human 
life — its struggles, and hatreds, and jealousies, and 
suspicions, and revenges, and cruelties ; from in- 
sincerity, and hypocrisy, and craft ; from all the 
webs it is weaving, as we turn from a nest of odious 
serpents, with a shudder ; and then the clear, sweet, 
open faces of little children come to us in contrast, 
as a cool wind from the sea drives back, at evening, 
the sultry hours, and cools the weary sufferer. I 
have felt it, and you have felt it. I have thanked 
God a thousand times, as I walk the street, for little 
children ; and I have felt like uncovering my head 
to little children a hundred times, for all that they 
have done for me, unconscious as they were of it. — 
Beecher. 

822. CHOICE, A Christian's. Overtheunrecorded 
death and grave of one of Franklin's arctic explorers, 
found on the ice-bound shore of Beechy Island, were 
found these words : " Choose you this day whom you 
will serve." It told of one, who, in the Polar zone 
of death and night, had found the entrance to an 
eternal summer in the paradise of God. Looking 
over an endless sea of ice, the dying man saw that 
his eternity would be according to the choice which 
he had made. There can be no intermediate choice ; 
for if one neither loves nor hates the service of his 
Creator, he has never chosen Him, and there should 
be no halting between two opinions. — Rev. John 
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823. CHOICE, An impossible. A teacher had 
been relating to his class the story of the rich man 
and Lazarus ; when he asked : " Now, which would 
you rather be, boys, the rich man or Lazarus 1 " One 
boy replied : " I will be the rich man while I live, and 
Lazarus when I die." And is that not what multi- 
tudes are trying to do ? All want to die the death 
of the righteous, after having lived the life of Dives. 

824 CHOICE, in critical moments. Pizarro in 
his earlier attempts to conquer Peru came to a time 
when all his followers were about to desert him. 
They were gathered on the shore to embark for 
home. " Drawing his sword, he traced a line with 
it from east to west. Then turning towards the 
south : ' Friends and comrades,' he said, ' on that 
side are toil, hunger, nakedness, the drenching 
storm, desertion and death : on this side, ease and 
pleasure. There lies Peru with all its riches ; here 
Panama and its poverty. Choose each man as 
becomes a brave Castilian. For my part, I go to 
the south.' So saying he stepped across the line. 
One after another his followers followed him. This 
was the crisis of Pizarro's fate. There are moments 
in the lives of men which, as they are seized or 
neglected, decide their future destiny." — Prcscott. 

825. CHOICE, instant, demanded. When [Agesi- 
laus, King of Sparta] had crossed the Hellespont, 
he marched through Thrace without asking leave of 
any of the barbarians. He only desired to know of 
each people whether they would have him pass as a 
friend or as an enemy. . . . He sent some of his 
people to put the same question to the King of 
Macedon, who answered, "I will consider of it." 
" Let him consider," said he ; "in the meantime we 
march." The king, surprised and awed by his spirit, 
desired him to pass as a friend. — Plutarch. 

826. CHOICE, Singular. Heliodorus, Bishop of 
Fricca, wrote a romance. The poor bishop thought 
as well of his book as we do, perhaps better ; for 
when commanded, under ecclesiastical censure, to 
burn it or give up his bishopric, he gave up the 
bishopric. — Mrs. Brotoning. 

827. CHOSEN, separated from the world. It is 

a remarkable fact, that while the baser metals are 
diffused through the body of the rocks, gold and 
silver usually lie in veins ; collected together in 
distinct metallic masses. They are in the rocks but 
not of them. . . . And as by some power in nature 
God has separated them from the base and common 
earths, even so by the power of His grace will He 
separate His chosen from a reprobate and rejected 
world. — Guthrie. 

828. CHRIST, a builder. Christ builds on 
through all the ages. For the present, there has to 
be much destructive as well as constructive work 
done. Many a wretched hovel, the abode of sorrow 
and want, many a den of infamy, many a palace of 
pride, many a temple of idols, will have to be pulled 
down yet, and men's eyes will be blinded by the 
dust, and their hearts will ache as they look at 
the ruins. Be it so. The finished structure will 
obliterate the remembrance of poor buildings that 
cumbered its site. This Emperor of ours may in- 
deed say, that He found the city of brick and made 
it marble. — Maclaven. 

829. CHRIST, a conqueror. In the days of his 
prosperity he [Julian the Apostate] is said' to have 



pointed his dagger to heaven, defying the Son of 
God, whom he commonly called the Galilean. But 
when he was wounded in battle, he saw that all 
was over with him, and he gathered up his clotted 
blood, and threw it into the air, exclaiming, " Thou 
has conquered, O thou Galilean ! " — Dr. Plumer. 

830. CHRIST, a cordial. James Hervey, the 
English divine, died on Christmas, 1758. Having 
thanked his physician for his kind attentions, he 
exclaimed, with holy exultation, " Lord, now lettest 
Thou Thy servant depart in peace, for mine eyes 
have seen Thy salvation ! " He added, " Here, 
doctor, is my cordial." 

831. CHRIST, a deliverer. Mr. Moody said, in 
preaching on " Christ as a Deliverer : " " I remember 
preaching on this subject, and, walking away, I 
said to a Scotchman, 'I didn't finish the subject.' 
' Ah, man ! you didn't expect to finish, did ye ? 
It'll take all eternity to finish telling what Christ has 
done for man.'" — Christian Age. 

832. CHRIST, a great King. Latimer, while 
preaching one day before Henry VIII., stood up in 
the pulpit, and seeing the king, addressed himself 
in a kind of soliloquy, thus : " Latimer, Latimer, 
Latimer, take care of what you say, for the great 
King Henry VIII. is here." Then he paused, and 
proceeded : " Latimer, Latimer, Latimer, take care 
what you say, for the great King of kings is here." 

833. CHRIST, a great King. When Mr. Dawson 
was preaching in South Lambeth on the offices of 
Christ, he presented Him as Prophet and Priest, 
and then as the King of saints. He marshalled 
patriarchs, kings, prophets and apostles, martyrs 
and confessors of every age and clime, to place the 
insignia of royalty upon the head of the King of 
kings. The audience was wrought up to the highest 
pitch of excitement, and, as if waiting to hear the 
anthem peal out the coronation hymn, the preacher 
commenced singing " All hail the power of Jesus' 
Name." The audience, rising as one man, sang the 
hymn as perhaps it was never sung before. — Foster s 
Cyclopaedia. 

834. CHRIST, a Guide. I remember the first 
time I came down the St. Lawrence ; as the Long 
Sault Rapids hove in sight, all the passengers were 
intently looking at the rushing, foaming waters in 
the distance. Soon the boat was brought to a stand 
and a man taken on board. He was an Indian, a 
man about fifty-five, stalwart and strong, and, I be- 
lieve, the only pilot that had ever attempted to steer 
a vessel through those raging waters. I watched him 
with peculiar interest, as he put his hands upon the 
wheel and pointed the boat towards the rapids. 
With hands busily plying the wheel at times, and 
his eyes riveted, as it were, upon some object before 
him, he held that great vessel steady to its course ; 
and as we were flying, with almost the rapidity of 
thought, I beheld, little more than an arm's length 
from the vessel, huge rocks protruding out of the 
water. I thought : " So He bringeth us." My dear 
friends, I beseech you to halt this morning, and put 
out the rope of faith, that Jesus, the great Pilot, 
may come on board. You may be nearing agitated 
waters and dangerous rapids, which will wreck you 
for ever without His guidance. — Rev. Thos. Kelly. 

835. CHRIST, a Pattern. As I stood beside one 
of the wonderful Aubosson tapestries (woven 



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pictures), I said to the gentleman in charge, " How 
is this done ? " He showed me a small loom, with a 
partly finished web upon it, and said that the weaver 
stands behind his work, with his materials by his 
side, and above him the picture which he is to copy, 
exactly thread for thread, and colour for colour. 
He cannot vary a thread or a shade without marring 
his picture. It is a glorious thing for us to have a 
pertect life for example by which to form our lives. 
And we cannot vary a hair-breadth from that 
example without injuring our lives. — Eugene Stock. 

836. CHRIST, a Propitiation. Plutarch tells us 
that when Themistocles in the hour of his exile 
wished to be reconciled with Admetus, king of the 
Molossians, whom he had previously offended, he 
took the king's son in his arms and kneeled down 
before the household gods. The plea was successful, 
in fact it was the only one the Molossians looked 
upon as not to be refused, and so the philosopher 
found a refuge among them. And do not we come 
in this way when we approach the Majesty on High ? 
We take hold of the King's Son, and hope to find 
acceptance through Him alone. — B. 

837. CHRIST, a Refiner. Recently a few ladies 
in Dublin, who are accustomed to meet and read 
the Scriptures, and converse upon topics suggested, 
were reading this third chapter of Malachi, when 
one of them observed, " There is something remark- 
able in the expression in the third verse : 4 He shall 
sit as a refiner and purifier of silver. ' " They agreed 
that possibly it might be so, and one of the ladies 
promised to call on a silversmith, and report to 
them what he said on the subject. She went 
accordingly, and, without telling the object of her 
errand, begged to know from him the process of 
refining silver, which he described to her. " But, 
sir," she said, " do you sit while the process of 
refining is going on ? " " Oh yes, madam," replied 
the silversmith ; " I must sit with my eye steadily 
fixed on the furnace, for if the time necessary for 
refining be exceeded in the slightest degree the silver 
is sure to be injured." — Charles F. Deems, D.D. 

838. CHRIST, a Refuge. Just after the Ocean 
Monarch had been wrecked in the English Channel, 
a steamer was cruising along in the darkness, when 
the captain heard a song, a sweet song, coming over 
the water, and he bore down towards that voice, 
and found it was a Christian woman on a plank of 
the wrecked steamer, singing to the tune of St. 
Martin's : — 

" Jesu, lover of my soul, 

Let me to thy bosom fly, 
While the billows near me roll, 
While the tempest still is high." 

— Talmage. 

839. CHRIST, a Refuge. A year ago a friend of 
mine was trying to cross the Simplon Pass into 
Switzerland. While he was in one of the tunnels 
near the' summit an awful avalanche of snow 
thundered down the mountain side. It did not 
harm him, though, because he was hid away inside 
the rocky tunnel. There are worse things than 
avalanches hanging above the path each of you 
must travel before you die : grief, pain, temptation. 
Where will you hide in the day of trouble ? The 
ostrich, when chased, buries its eyes in the sand, 
and thinks itself safe from the hunter because it no 
longer sees him. Foolish bird ! When the child 



hears a strange knock at the door he runs and buries 
his face in the skirts of his mother, and is safe. 
Why not, when you feel troubled about your sin, 
go away to Jesus, with the words of David here : 
11 Thou art my hiding-place ? " — Rev. M. D. Buell. 

840. CHRIST, a Rock. Two children in America, 
a boy and a girl, were crossing some very narrow 
railway lines. A train came up, which the children 
did not observe until it was quite clo^e to them. 
The girl managed to get her brother pushed into 
the cleft of a rock, which was close at the side of 
the rails, and she then got up beside him just in 
time before the train passed over the spot where 
they both had been standing less than a minute 
before. She was heard to shout several times, 
"Cling to the rock, Johnnie; cling to the rock, 
Johnnie ! " That is what the Gospel says to all of 
us. Jesus is the rock of our salvation. In His 
wounded side, as in the cleft of the rock, every one 
who rests is safe. Cling to the Rock ! 

841. CHRIST, a satisfying Portion. When Dr. 
Philips, the late Welsh agent of the Bible Society, 
was dying, he exclaimed, " Christ ! Christ ! Christ 
is all ! enough for life ! enough for death ! At the 
gate ! O glorious rest ! " 

842. CHRIST, A sight of, desired, illustrated. 

A man of much intellectual vigour, and with many 
engaging qualities, but blind from his birth, found a 
woman who, appreciating his worth, became his 
wife. Several bright, beautiful children became 
theirs, who tenderly and equally loved their parents. 
An eminent surgeon on examining the blind man, 
said to him, " Your blindness is wholly artificial ; 
your eyes are naturally good, and could I have 
operated upon them twenty years ago, I think I 
could have given you sight. It is barely possible 
that I can do it now, though it will cause you much 
pain." " I can bear that," was the reply, " so you 
but enable me to see." The surgeon operated upon 
him, and was successful. The blind father was 
handed a rose ; he had smelt one, but he had never 
seen one ; then he looked upon the face of his wife, 
who had been so true and faithful to him ; and then 
the children were brought, whom he had so often 
fondled, and whose charming prattle had so fre- 
quently fallen upon his ears. He then exclaimed, 
" Oh, why have I seen all these before inquiring 
for the man by whose skill I have been enabled to 
behold them ! Show me the doctor.^ 

843. CHRIST, and conscience illustrated. There 
was a poor woman in Edinburgh who could not 
pay her rent of £5, and the landlord sent officers 
to sequestrate her furniture. They gave her three 
days only in which to pay the money before remov- 
ing it for sale. A well-known gentleman heard of 
her distress, and on the third day called with the 
necessary amount, but she refused to open the door. 
Next day he met her in the street, and said, " I 
called yesterday with money for your rent, and the 
expenses incurred, but you refused to open your 
door to let me give it you." "If I had known it 
was you," she said, " I would have opened it gladly. 
I thought it was the officers come to take away my 
bits of sticks." 

844. CHRIST, and controversy. At one of the 

anniversaries in Paris, a clergyman rose and related 
the case of a Socinian minister, who had read 
many books of controversy respecting the Divinity 



CHRIST 



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CHRIST 



of Christ, and the kindred evangelical doctrines, 
but still remained a champion of Socinianism, 
living himself in darkness and sin. While in this 
frame of mind, he was presented with a little 
tract, entitled " The best Friend," which simply 
told of Jesus; there was not one word of contro- 
versy in it ; but he felt that this was just the 
friend he needed. He laid the tract on the table, 
fell on his knees, and yielded up his heart to Jesus ; 
"and now," said the clergyman, "I am that man." 

845. CHRIST, and conversation. Archbishop 
Ussher and Dr. Preston, two eminently pious and 
learned men, were very intimate, and often met to 
converse on learning and general subjects ; when it 
was very common with the good archbishop to say, 
" Come, doctor, let us say something about Christ 
before we part." 

846. CHRIST, and His sheep. An American 
who was travelling in Syria saw three native shep- 
herds bring their flocks to the same brook, and the 
flocks drank there together. At length one shep- 
herd arose and called out " Men-ah, men -ah " 
(which is the Arabic word for " follow me.") His 
sheep came out of the common herd, and followed 
him up the hill-side. Then the next shepherd did 
the same, and his sheep went away with him, and 
the man did not even stop to count them. The 
American said to the remaining shepherd — " Just 
give me your cloak and turban and crook, and see 
if they won't follow me as soon as they will you." 
So he put on the shepherd's dress, and called out 
" Men-ah, men-ah ! " but not a sheep moved an inch. 
They "knew not the voice of a stranger." "Will your 
flock never follow anybody but you ? " inquired the 
American. The Syrian shepherd replied, " Oh yes ; 
sometimes a sheep gets sick, and then it will follow 
any one." Is it not just so with the flock of 
Christ ? — Christian Age. 

% 

847. CHRIST, and man's hatred. Since the 
passing of the law [in Prussia] relating to mixed 
marriages, it has often happened that husbands and 
wives have been unequally yoked. I have before 
me now a striking instance of this fact. The hus- 
band was a Jew, and his wife a Christian, who used 
to attend Divine service in my church. These two 
had one daughter, about ten years of age. Many 
of the children of the place [Konigsberg] were 
attacked by measles, and among them was this 
child, who became dangerously ill. She was a 
Christian child, with no fear of death, and happy 
at the prospect of going soon to be with her dear 
Saviour. By her side sat her disconsolate father, 
to whom she said : "Father, when I go to heaven 
And my dear Saviour will say, 'Annie, why does 
your father hate me ? ' what answer shall I give 
to Him ? " The father was greatly troubled at his 
little daughter's question and turned his face away 
from her. For a little a great struggle was evi- 
dently going on within his soul, then he turned his 
face again, and in a voice soft and low he said : 
" Annie, my dear child, tell the Saviour that I love 
Him. I did not love Him before, but I do love 
Him now." Annie smiled sweetly, and soon after, 
in perfect peace and joy passed away to the bosom 
of her Saviour. The subsequent career of the father 
has proved that his confession of love to Christ on 
that solemn occasion was sincere. — Rev. B. F. Jacobi. 

848. CHRIST, and the children. Dannecker, 



the German sculptor, occupied eight years upon a 
marble statue of Christ. When he had laboured 
two years the work was apparently finished. He 
called into his studio a little girl, and directing her 
attention to the statue, asked her, " Who is that ? " 
She replied, "A great man." The artist turned 
away disheartened. He had failed, and his two 
years of labour were thrown away. But he began 
anew ; and after several years had passed, he again 
invited a child into his studio, and repeated the 
inquiry, "Who is that?" This time he was not 
disappointed. After looking in silence awhile, she 
burst into tears, and said in a low voice, "Suffer little 
children to come unto Me." The instinct of the 
child had appreciated his meaning, and he felt and 
knew that his work would be a success. 

849. CHRIST, and the Church. The first Roman 
Catholic who attended upon my ministry, though 
he told me if his mother in Germany knew it she 
would disown him, had never gone to the Saviour, 
but often to a priest. I told him to put away con- 
troversial books about Romanism and Protestantism, 
as such was not the great question of the hour. I 
pointed out to him Jesus only, and asked him : 
" After all, is not this the Saviour you want ? " He 
was very soon rejoicing in blessed hope. The fact 
that he soon united with a Christian church was of 
small moment compared with the fact that he joined 
Jesus, which is more than joining any Christian 
church. — Cuyler. 

850. CHRIST, and universal dominion, illus- 
trated. When Alexander the Great set forward 
upon his great exploits before leaving Macedonia, 
he divided amongst his captains and nobles all his 
property. On being rebuked by a friend for having, 
as he thought, acted so foolishly in parting with all 
his possessions, reserving nothing for himself, Alex- 
ander replied, "I have reserved for myself much 
more than I have given away : I have reserved for 
myself the hope of universal monarchy ; and when, 
by the valour and help of these my captains and 
nobles, I shall be monarch of the world, the gifts I 
have parted with will come back to me with an 
increase of a thousand- fold." 

851. CHRIST, accepted. There was a shop- 
girl in Chicago a few years ago ; one day she could 
not have bought a pound's worth of anything ; the 
next day she could go and buy a thousand pounds 
worth of whatever she wanted. What made the 
difference ? Why, she had married a rich husband ; 
that was all. She had accepted him, and, of 
course, all he had became hers. And so you can 
have everything, if you only receive Christ. — 
Moody. 

852. CHRIST, answers to human needs. A 

forlorn woman, discovered by one of our mis- 
sionaries in the depths of Central Africa, is reported 
by him to have broken out in the most affecting 
demonstrations of joy, when Christ was presented 
to her mind, saying, " Oh, that is He who has come 
to me so often in my prayers. I could not find 
who He was ! " — Bushnell. 

853. CHRIST, Appeal from. The Ecco Homo, 
by Correggio, in the picture gallery at Munich, has 
written under it words which may be roughly 
translated, " I did this for thee ; what art thou doing 
for me ? " 



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854. CHRIST, beyond human conception. Barry 
the artist had iong in his meditations an ideal head 
of Christ, which he was always talking of executing, 
" It is here ! " he would cry striking his head. 
That which baffled the invention, as we are told, of 
Leonardo da Vinci, who left his Christ headless, 
having exhausted his creative faculty among the 
apostles, this imaginative picture of the mysterious 
union of a divine and human nature, never ceased, 
even when conversing, to haunt the reveries of 
Barry. — /. Disraeli. 

855. CHRIST, Blood of. During the American 
war a doctor heard a wounded man saying : "Blood, 
blood, blood ! " The doctor thought this was 
because he had seen so much blood, and sought to 
divert his mind. The man smiled, and said : "I 
wasn't thinking of the blood upon the battle-field, 
but I was thinking hoiv precious the blood of Christ 
is to me as I am dying." As he died, his lips 
quivered : " Blood, blood, blood ! " and he was 
gone. That blood will be precious when we come 
to our dying bed — it will be worth more than all 
the world then. — Moody. 

fi 856. CHRIST, Call on. There is a story con- 
cerning Thomas a Beckett — a story connected with 
his parentage. His father was a Saxon gentleman, 
who went into the Crusades and was taken prisoner 
by the Saracens. While a prisoner among the 
Saracens, a Turkish lady loved him, and when he 
was set free and returned to England, she took an 
opportunity of escaping from her father's house — 
took ship and came to England. But she knew 
not where to find him she loved. And all that she 
knew about him was that his name was Gilbert. 
She determined to go through all the streets of 
England, crying out the name of Gilbert till she 
had found him. She came to London first, and 
passing every street persons were surprised to see 
an Eastern maiden, attired in an Eastern costume, 
crying, " Gilbert ! Gilbert ! Gilbert ! " And so 
she passed from town to town, till one day as she 
pronounced the name the ear for which it was 
intended caught the sound, and they became happy 
and blessed. And so, sinner, to-day thou knowest 
little perhaps of religion, but thou knowest the 
name of Jesus. Take up the cry, and to-day, as 
thou goest along the streets, say in thine heart, 
"Jesus! Jesus! Jesus!" and when thou art in 
thy chamber, say it still, "Jesus ! Jesus ! Jesus ! " 
Continue the cry, and it shall reach the ear for 
which it is meant. — Spurgeon. 

857. CHRIST cannot reject a sinner. Mr. 

Read, a missionary in South Africa, when writing 
to the directors of the London Missionary Society, 
in the year 1815, gave a very pleasing account of a 
conversation he had then recently held with a poor 
boy, whose heart had been impressed by the grace 
of God. He asked the boy if he knew himself to 
be a sinner ; and the boy asked him in return if he 
knew any one who was not ? The missionary then 
asked who could save him ? The reply was, 
" Christ." He was asked what Christ had done to 
save sinners ? He replied, " He died upon the 
cross." Mr. Read inquired if he believed Jesus 
Christ would save him ? He said, " Yes." " Why 
do you believe it ?" "I feel it," said he ; "and 
not only so, but I consider that after He died, and 
has sent His servants, the missionaries, from such 



a far country to publish salvation, it would be very 

strange if, after all, He should reject a sinner." 

& 858. CHRIST, Choice of. Tremellius was a Jew, 
from whose heart the veil had been taken away, 
and who had been led by the Holy Spirit to 
acknowledge Jesus as the Messiah and the Son of 
God. — The Jews who had condemned our Saviour, 
had said, " Not this man, but Barabbas ; " Tremel- 
lius, when near his end, glorying in Christ alone, 
and renouncing whatever came in competition with 
Him, used very different words, "Not Barabbas, 
but Jesus." 

859. CHRIST, Choosing. Mr. Jones of Tallam 
in a most powerful sermon appealed thus to his 
hearers. " If you are servants of Satan you ought 
to stand up for him now publicly. If he has any 
claim to the allegiance of your souls you ought to 
acknowledge him." Then in his own powerful way 
he repeated a prayer to the evil one. " O Prince 
of pleasure, thou hast promised us great things, 
days of joy and merriment ; we will serve thee 
faithfully to the end, and take our chance with 
thee at the last." Then looking at his hearers he 
said — "Let all who are followers of Satan say, 
Amen." But a stillness as of death prevailed. 
Then he turned to the other side, and prayed, " O 
Jesus of Nazareth, Thou hast suffered the death of 
the cross for us, and bidden us bear our little 
crosses for Thee ; we will follow Thee faithfully in 
this world through good and evil report." Then 
he added — " Let all who are anxious to follow 
Jesus say, Amen." The effect was irresistible, and 
a chorus of Amens rose like many thunderings from 
the whole congregation. — Clerical Library. 

860. CHRIST, Christians sometimes a reproach 

to. The remark is often made [in the East] by 
the natives when they see a Mohammedan drunk, 
" He has left Mohammed and gone to Jesus." — 
/. B. Go ugh. 

861. CHRIST, cleansing from sin. It is recorded 
of a certain Hindu on the Malabar coast in India, 
that he had inquired of various devotees and priests 
how he might make atonement for his sins, and find 
peace for his soul. At last he was directed to drive 
iron spikes, sufficiently blunt, through his sandals ; 
and on these spikes he was to walk on pilgrimage to 
a celebrated heathen shrine, a distance of 250 coss, 
that is, about 480 miles. He undertook the journey, 
and proceeded for some distance, in much pain and 
distress of both body and mind. While halting 
under a shady tree where the gospel was sometimes 
preached, a missionary came and delivered an im- 
pressive sermon, in the native language of the people, 
from that important text, " The blood of Jesus Christ 
His Son cleanseth from all sin." The Word came 
with power to the man's heart ; he believed the 
good news ; and before the missionary had finished 
his discourse, he rose up, threw off his torturing 
sandals, and cried aloud, " That is what I want ; " 
and he became a living witness that the blood of 
Christ does indeed cleanse from all sin. — Missionary 
Anecdotes. 

862. CHRIST, Cleaving to. "I have taken much 
pains," says the learned Selden, " to know every 
thing that was esteemed worth knowing amongst 
men ; but with all my disquisitions and reading, 
nothing now remains with me to comfort me, at the 
close of life, but this passage of St. Paul, 'It is a 



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faithful saying, and worthy of all acceptation, that 
Jesus Christ came into the world to save sinners.' 
To this I cleave, and herein I find rest." 

863. CHRIST, Clinging to. When the cruel 
Bonner told John Ardly of the pain connected with 
burning, and how hard it must be to endure it, with 
a view of leading the martyr to recant, he nobly 
replied, " If I had as many lives as I have hairs on 
my head, I would lose them all in the fire, before I 
would lose Christ." — Clerical Library. 

864. CHRIST, Coming of. The Rev. Edward 
Irving was once preaching at Perth. His text was 
taken from the twenty-fourth chapter of Matthew, 
regarding the coming of the Son of man. While he 
was engaged in unfolding his subject, from out of a 
dark cloud, which obscured the church, there came 
forth a blight blaze of lightning and a crash of 
thunder. There was deep stillness in the audience. 
The preacher paused ; and from the stillness and the 
gloom, his powerful voice, clothed with increased 
solemnity, pronounced these words: "For as the 
lightning cometh out of the east, and shineth even 
unto the west ; so shall the coming of the Son of 
man be." 

865. CHRIST, Coming of. Philip Henry called 
upon a tanner, who was so briskly employed in 
tanning a hide that he did not notice the minister's 
approach, and on looking round he apologised for 
being found thus employed. Philip Henry replied. 
" Let Christ, when He comes, find me equally well 
employed, in the duties of my calling." 

866. CHRIST, Coming to. "My next step," 
said an anxious inquirer, " is to get deeper convic- 
tion." "No," replied a Christian friend, "your 
next step, and only step, is to go to Christ just as 
you are. He does not say, come to conviction, come 
to a deeper sense of sin, w T hich you have been labour- 
ing to get ; but He says, ' Come unto Me.' " " Ah," 
she exclaimed, "I see it now. Oh, how self-righteous 
I have been, really refusing Christ, while ah the 
time I thought I was preparing to come to fiim." 
"Will you go to Jesus now?" was hastily asked. 
She looked up with a smile, and then humbly yet 
decisively said, "I will." And the Lord in the 
richness of His grace enabled her so to do. — Clerical 
Library. 

867. CHRIST, Coming to. A friend of mine up 
in Scotland told me of a Scotch lassie who came to 
the inquiry-room, and the minister talked with her, 
and he said : " Young woman, you go home and read 
the 53rd chapter of Isaiah." And the Scotch girl 
threw up her hands and said : " I cannot read, I 
cannot pray ; Jesus, take me as I am," She had 
got it. — Moody. 

868. CHRIST, Coming to. I have read of an 
artist who wanted to paint a picture of the Prodigal 
Son. He searched through the madhouses, and the 
poorhouses, and the prisons, to find a man wretched 
enough to represent the prodigal, but he could not 
find one. One day he was walking down the streets 
and met a man whom he thought would do. He 
told the poor beggar he would pay him well if he 
came to his room and sat for his portrait. The 
beggar agreed, and the day was appointed for him 
to come. The day came, and a man put in his 
appearance at the artist's room. " You made an 
appointment with me," he said, when he was shown 



into the studio. The artist looked at him, " I never 
saw you before," he said ; " you cannot have an 
appointment with me." " Yes," he said, "I agreed 
to meet you to-day at ten o'clock." "You must be 
mistaken ; it must have been some other artist ; I 
was to see a beggar here at this hour." "Well," 
says the beggar, "I am he." "You?" "Yes." 
"Why, what have you been doing?" "Well, I 
thought I would dress myself up a bit before I got 
painted." "Then," said the artist, " I do not want 
you ; I wanted you as you \oere ; now, you are no use 
to me." That is the way Christ wants every poor 
sinner, just as he is. — Moody. 

869. CHRIST, Coming to. A godly faithful 
minister, of the last century, having finished prayer, 
and looking around upon the congregation, observed 
a young gentleman just shut into one of the pews, 
who discovered much uneasiness in that situation, 
and seemed to wish to get out again. The minister 
feeling a peculiar desire to detain him, hit upon the 
following singular expedient : Turning towards one 
of the members of his church, who sat in the gallery, 
he asked him this question aloud — " Brother, do you 
repent of your coming to Christ?" "No, sir," he 
replied, " I never was happy till then, I only repent 
that I did not come to Him sooner." The minister 
then turned towards the opposite gallery, and ad- 
dressed himself to an aged member in the same 
manner — " Brother, do you repent that you came 
to Christ?" "No, sir," said he, "I have known 
the Lord from my youth up." He then looked 
down upon the young man, whose attention was 
fully engaged, and fixing his eyes upon him, said — 
" Young man, are you willing to come to Christ ? " 
This unexpected address from the pulpit, exciting 
the observation of all the people, so affected him 
that he sat down and hid his face. The person who 
sat next him, encouraged him to rise and answer the 
question. The minister repeated it — " Young man, 
are you willing to come to Christ ? " With a tremu- 
lous voice he replied, " Yes, sir." " But rohen, sir ? " 
added the minister, in a solemn and loud tone. He 
mildly answered, "Now, sir." "Then stay," said 
he, " and hear the word of God, which you will find 
in 2 Cor. vi. 2 : ' Behold now is the accepted time, 
behold now is the day of salvation.' " — Buck. 

870. CHRIST, Coming with boldness to. When 
a poor trembling Roman approached the Emperor 
Augustus, he was in some fear : "What," says the 
Emperor, "take you me for an elephant that will 
tear you ? " So we should come with boldness to 
Christ. He encourages the worst of sinners. — Ralph 
Erskine. 

871. CHRIST, Compassion of. Jesus, says the 
story, arrived one evening at the gates of a certain 
city, and He sent His disciples forward to prepare 
supper, while He Himself, intent on doing good, 
walked through the streets into the market-place. 
And He saw at the corner of the market some people 
gathered together, looking at some object on the 
ground ; and He drew near to see what it might 
be. It was a dead dog with a halter round his neck, 
by which he appeared to have been dragged through 
the dirt ; and a viler, a more abject, a more unclean 
thing never met the eyes of man. And those who 
stood by looked on with abhorrence. "Faugh !" 
said one, stopping his nose, "it pollutes the air." 
"How long," said another, "shall this foul beast 
offend our sight ? " " Look at his torn hide," said 



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a third ; "one could not even cut a shoe out of it." 
" And his ears," said a fourth, " all draggled and 
bleeding." " No doubt," said a fifth, " he has been 
hanged for thieving." And Jesus heard them ; and 
looking down compassionately on the dead creature, 
He said, " Pearls are not equal to the whiteness of 
his teeth." Then the people turned to him with 
amazement, and said among themselves, "Who is 
this? This must be Jesus of Nazareth; for only 
He could find something to pity and approve even 
in a dead dog." And, being ashamed, they bowed 
their heads before Him, and went each on his way. 
— I can recall at this hour the vivid yet softening 
and pathetic impression left on my fancy by this 
old Eastern story. It gave me pain in my con- 
science, for it seemed thenceforward so easy and so 
vulgar to say satirical things, and so much nobler 
to be benign and merciful ; and I took the lesson 
so home that I was in great danger of falling into 
the opposite extreme. — Mrs. Jameson. 

872. CHRIST, Condition of seeking. A cele- 
brated philosopher of antiquity, who was accus- 
tomed to receive large sums from his pupils in re- 
turn for his instructions, was one day accosted by 
an indigent youth who requested admission into 
the number of his disciples. " And what," said the 
sage, " will you give me in return ? " " / will give 
you myself" was the reply. " I accept the gift," 
replied the sage, "and engage to restore you to 
yourself at some future period much more valuable 
than you are at present." 

873. CHRIST confessed at last. During the 
revival in Ireland, in 1853, an aged convert at 
Achile, a poor man, one hundred and four years 
old, walked ten miles to make a public profession 
of his faith, at a confirmation held by the Pro- 
testant Bishop of Tuam. Mr. E. had a most 
interesting conversation with this aged man. He 
said: "I lived one hundred and three years and 
six months in total darkness, knowing nothing of 
the way to heaven, blind, and ignorant." "And 
now," said Mr. E. : " what is your hope ? " " My 
hope, sir, is in the Lamb of God, who taketh away 
the sins of the wcrld. Oh, to think that I have 
gone on one hundred and three years and six months, 
caring not for my soul, and then that this blessed 
truth should have burst upon me ! How can I 
praise Him enough for His wondrous love towards 
such a poor old sinner ? " 

874. CHRIST, Confessing. A friend, who is 
deeply interested in work for Christ among our 
sailors, told me that at the close of a prayer-meet- 
ing of which he had been the leader, a young sea- 
man, who had only a few nights before been con- 
verted, came up to him, and laying a blank card 
before him, requested him to write a few words 
upon it, because, as he said, "You will do it more 
plainly than I can." "What must I write?" said 
my friend. "Write these words, sir: 'I love 
Jesus — do you ? ' " After he had written them, my 
friend said. " Now you must tell me what you are 
going to do with the card." He replied, "I am 
going to sea to-morrow, and I am afraid if I 
do not take a stand at once I may begin to be 
ashamed of my religion, and let myself be laughed 
out of it altogether. Now as soon as I go on board, 
I shall walk straight to my bunk and nail up this 
card upon it, that every one may know that I am 
a Christian, and may give up all hope of making 



me either ashamed or afraid of adhering to the 
Lord." — Clerical Library. 

875. CHRIST, Confessing. Fifty years ago, at 
a dinner party which was given in the West End 
of London, the conversation of the gentlemen turned 
on what (to describe it no more closely) was dis- 
honouring to Christ our Lord. One guest was 
silent, and presently he asked that the bell might 
be rung. On the appearance of the servant he 
ordered his carriage, and with perfect and polished 
courtesy apologised to the host for his enforced 
departure, "for he was still a Christian.'''' It was 
the late Sir Robert Peel. — Canon Liddon. 

i 876. CHRIST, Confessing. A great many years 
ago, a Roman emperor said to a Greek architect : 
" Build me a Coliseum, and when it is done, I will 
crown you, and 'I will make your name famous 
through all the world, if you will only build me a 
grand Coliseum." The work was done. The 
emperor said : " Now, we will crown that architect. 
We will have a grand celebration." The Coliseum 
was crowded with a great host. The emperor was 
there and the Greek architect, who was to be 
crowned for putting up this building. And then 
they brought out some Christians, who were ready 
to die for the truth, and from the doors underneath 
were let out the lions, hungry, three-fourths starved, 
the emperor arose amid the shouting assemblage 
and said : " The Coliseum is done, and we have 
come to celebrate it to-day by the putting to death 
of Christians at the mouth of these lions, and we 
have come here to honour the architect who has 
constructed this wonderful building. The time has 
come for me to honour him, and we further cele- 
brate his triumph by the slaying of these Chris- 
tians." Whereupon, the Greek architect sprang to 
his feet and shouted: "I also am a Christian.'''' 
And they flung him to the wild beasts, and his 
body, bleeding and dead, was tumbled into the dust 
of the amphitheatre. Could you have done that 
for Christ 1—Talmage. 

877. CHRIST, Consecrating touch of. At one 

time Dannecker the German sculptor of the colossal 
figure of the Saviour, attracted the eye of Napoleon. 
" Come to Paris," said the Emperor, " and make 
me a statue of Venus for the Louvre." "No," he 
replied, " A man who has seen Christ would com- 
mit sacrilege if he should employ his art in the 
carving of a pagan goddess. My art is henceforth 
a consecrated thing." 

$ 878. CHRIST, Consolation of Many years ago, 
one stormy winter day, a minister was visiting one 
of his people, an old man, who lived in poverty in 
a lonely cottage a few miles from Jedburgh. He 
found him sitting with the Bible open upon his 
knees, but in outward circumstances of great dis- 
comfort, the snow drifting through the roof and 
under the door, and scarcely an ember of fire upon 
the hearth. " What are you about to-day, John ? " 
was Mr. Young's question on entering. " Ah, sir" 
said the happy saint, "/ am sitting under His 
shadow wi' great delight." O wondrous " consolation 
in Christ," the river which, from the beginning of 
time to the end, "maketh glad the city of our 
God ! "—Christian Age. 

879. CHRIST, crucified afresh. Bridaine was 
one of the most celebrated of the French preachers. 
Marmontel relates, that in his sermons he sometimes 



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had recourse to the interesting method of parables, 
with a view the more forcibly to impress important 
truths on the minds of his hearers. Preaching on 
the passion of Jesus Christ, he expressed himself 
thus: — "A man, accused of a crime of which he 
was innocent, was condemned to death by the 
iniquity of his judges. He was led to punishment, 
but no gibbet was prepared, nor was there any 
executioner to perform the sentence. The people, 
moved with compassion, hoped that this sufferer 
would escape death. But one man raised his voice, 
and said, ' I am going to prepare a gibbet, and I 
will be the executioner.' You groan with indig- 
nation ! Well, my brethren, in each of you I behold 
this cruel man. Here are no Jews to-day, to crucify 
Jesus Christ: but you dare to rise up, and say, 
'I will crucify him.'" Marmontel adds, that he 
heard these words pronounced by the preacher, 
though very young, with all the dignity of an 
apostle, and with the most powerful emotion ; and 
that such was the effect, that nothing was heard 
but the sobs of the auditory. 

880. CHRIST, crucified, always remembered. 

Two Jewish rabbis, named Schamaria and Jacob, 
came to me at Wittenberg, desiring of me letters of 
safe conduct, which I granted them, and they were 
well pleased ; only they earnestly besought me to 
omit thence the word Tola, that is, Jesus crucified ; 
for they must needs blaspheme the name Jesus. 
They said : " 'Tis most wonderful that so many 
thousands of innocent people have been slaughtered, 
of whom no mention is made, while Jesus, the 
crucified, must always be remembered." — Luther s 
Table Talk. 

881. CHRIST, Decision for. After the disgrace- 
ful defeat of the Romans at the battle of Allia, 
Rome was sacked, and it seemed as if at any 
moment the Gauls might take the Capitol. Among 
the garrison was a young man of the Fabian family, 
and on a certain day the anniversary of a sacrifice 
returned, when his family had always offered sacri- 
fice upon the Quirinal Hill. This hill was in the 
possession of the Gauls ; but when the morning 
dawned the young man took the sacred utensils of 
his god, went down from the Capitol, passed through 
the Gallic sentries, through the main body, up the 
hill, offered sacrifice, and came back unharmed. 
It was always told as a wonder among Roman 
legends. This is just how the Christian should act 
when decision for Christ is called for. — Christian 
Age. 

882. CHRIST, Denial for. "A Karen woman 
offered herself for baptism. After the usual ex- 
amination, I inquired whether she could give up her 
ornaments for Christ. It was an unexpected blow. 
I explained the spirit of the gospel. I appealed to 
her own consciousness of vanity. I read to her the 
apostle's prohibition (1 Tim. ii. 9). She looked 
again and again at her handsome necklace, and 
then, with an air of modest decision, she took it off, 
saying, "Hove Christ more than this." — Dr. Judson. 

883. CHRIST, Dependence on. It is recorded 
of one of the Reformers, that when he had acquitted 
himself in a public disputation with great credit to 
his Master's cause, a friend begged to see the notes 
which he had been observed to write, supposing 
that he had taken down the arguments of his 
opponents and sketched the substance of his own 



reply. Greatly was he surprised to find that hia 
notes consisted simply of these ejaculatory peti- 
tions : — 

"More light, Lord — more light — more light ! " 

884. CHRIST, Dependence on. The Rev. James 
Durham, when on his death- bed, was for some time 
under considerable darkness respecting his spiritual 
state, and said to Mr. Carstairs, " After all that I 
have preached or written, there is but one scripture 
I can remember, or dare grip ; tell me if I dare lay 
the weight of my salvation upon it ? ' Whoso- 
ever cometh unto Me, I will in no wise cast out.' " 
Mr. Carstairs very properly answered, " You may 
depend upon it, if you had a thousand salvations at 
hazard." 

885. CHRIST, Desire for, in death. May it be 

ours to die like that saint [Bishop Beveridge] around 
whose bed wife and children stood, weeping over 
the wreck of faded faculties, and a blank departed 
memory. One had asked him, Father, do you 
remember me ? and received no answer ; and 
another, and another also, but still no answer. 
Then all making way for the venerable companion 
of a long and loving pilgrimage, the tender partner 
of many a past joy and sorrow, his wife draws 
near. She bends over him, and as her tears fall 
thick upon his face, she asks, "Do you not remember 
me?" A stare ; but it is vacant. . . At this 
moment, one calm enough to remember how the 
love of Christ's spouse is " strong as death," a love 
that "many waters cannot quench," stooped to his 
ear and said, " Do you remember Jesus Christ ? " 
That name seemed to recall the spirit, hovering for 
a moment, ere it took wing to heaven. Touched as 
by an electric influence, the heart beat once more ; 
and, with a smile in which the soul took its flight 
to glory, he replied, " Remember Jesus Christ ! dear 
Jesus Christ ! He is all my salvation and all my 
desire." — Guthrie. 

886. CHRIST died for the ungodly. A Chris- 
tian mother and authoress told me that her son, 
whom she had advised to unite with the Church, 
had a difficulty. 1 1 don't see, mother, the great 
merit in Christ's dying for us. If I could save a 
dozen men by dying for them, I think I would. 
Much more if there were millions of them." 
"But, my son, would you die for a dozen grass- 
hoppers ? " That set him thinking. After a few 
days he came to her with his doubts all cleared. 
" I don't know about the grasshoppers ; they are a 
pretty clever kind of insect. But if it was a million 
of mosquitoes, I think I should let them die." 
There are older heads than his that need the same 
hint. — Dr. Ray Palmer. 

887. CHRIST died for sinners. At the battle 
of Cold Harbour a captain of noble figure and 
almost kingly bearing lay mortally wounded. He 
had asked that the American flag might be wrapped 
about him, that he might die under its protecting 
folds. " I heard the musical tones of his manly 
voice and for the first time saw him, surrounded by 
some six or eight of his own men. Their counte- 
nances bore the expression of mingled sorrow, love, 
and reverence. His face was lighted up with a 
heavenly radiance, every feature telling us that his 
tongue spoke the honest convictions of his heart. 
These were the words that first fell upon my ear : 

We are bleeding and dying for the old flag, and 



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the cause is worthy of the sacrifice,' and he laid 
his hand reverently upon it, while he gave utter- 
ance to sentiments freighted with the noblest 
patriotism in the choicest words, urging those who 
stood around him not to shrink from duty, though 
certain death lay in its path. ' But, boys,' he 
added, 4 1 hold in my hand the image of a Being 
who died for a far nobler cause. He died to save 
you and me, and all who put their trust in Him.' 
And then, as he held up to their view his little 
crucifix, he presented to them the grand truth, 
Jesus Christ and Him crucified, the sinners only 
hope, with a clearness and a pungency I have 
seldom heard equalled. Although within the pale 
of the Catholic Church, he spoke not a word 
concerning penance, praying to the Virgin, or 
invoking the help of saints, but urged upon them 
a personal acceptance of Christ by repentance and 
faith. And those strong, hard, brave men, standing 
around their dying commander, just outside that 
bloody battle-field, bowed their heads and wept, 
and so he died." — Rev. K. M. Wright. 

888. CHRIST, died for us. A Roman servant, 
knowing that his master was sought for to be put 
to death, clothed himself in his master's garments 
that he might be taken for him : he was taken, and 
put to death in his stead ; in memory of which, his 
master caused his statue in brass to be erected, as a 
monument of gratitude for the poor servant's fidelity 
and affection. What monument, then, should 
Christians erect for Jesus Christ, who, when we 
lay condemned to eternal death, descended from 
heaven and died to effect our salvation ? For a 
good man, some would even dare to die ; and 
greater love than this cannot be shown, that a man 
should lay down his life for a friend ; but behold ! 
God manifested His love to us, in that while we were 
yet enemies, Christ died for us. 

889. CHRIST, Divinity of. In a tour which Dr. 
M. made in company with his pupil, Mr. B., along 
the shores of the Mediterranean, they slept one 
night at the little town where Bonaparte landed, 
and in the very room in which he reposed on his 
return from Elba. About daybreak, Mr. B. heard 
his companion thus speaking in an audible, distinct, 
and deliberate tone, — " Took upon Himself the form 
of a servant. Now every creature is, by the mere fact 
of his creation, the servant of his Maker. Not so 
of our Lord Jesus Christ, for He took upon Himself 
the form of a servant ; therefore He is, He can be, 
no creature — therefore He is the Creator — therefore 
He is God over all, blessed for ever." And then 
followed, in expressions of the deepest fervour, and 
of the most elevated sublimity, a solemn dedication 
to this Lord Jesus Christ, as his Maker, Redeemer, 
and ever-blessed God and Portion, of himself, of 
his person, of his ministry, of his all. Mr. B. was 
electrified and riveted ; but he thought it to be the 
morning meditation of his reverend companion, un- 
consciously uttered aloud, and would not intrude 
on so hallowed an exercise. As they rode along, 
however, in the course of the day, he could not re- 
frain from saying, — " I was deeply interested, sir, 
in your reflections this morning." "What reflec- 
tions?" asked the Doctor. "The reflections you 
uttered before you rose to-day." " I remember none. 
What were they ? " Mr. B. repeated them. And 
as he was doing so, the mind seemed caught by the 
novelty of the conception, and powerfully struck 
also by the weight and conclusiveness of it. "Per- 



fectly new ! " he exclaimed ; " I never saw the 
passage in that light before — it is a finishing stroke. 
It cuts them up (the Socinians and Arians) root 
and branch. But — I remember nothing of the 
morning. ' ' — Clerical Library. 

890. CHRIST, Divinity of. The fourteenth 
chapter of St. John's Gospel was pointed out by an 
excellent old minister to a physician who held 
Unitarian sentiments, with the request that he 
would read it through, first according to his own 
views, and then, divesting himself of prejudice, read 
it again as one would who believed in the divinity 
of the Saviour, and see with which view it best 
accorded. The physician rose up as he concluded 
his second reading of the chapter, saying with St. 
Thomas, "My Lord and my God." — Rev. W. Marsh, 
D.D. 

891. CHRIST, Doing something for. A man in 

America, who depended for support entirely on his 
own exertions, subscribed five dollars annually in 
support of the Bombay schools. His friends in- 
quired, " why he gave so much, and how he could 
afford it ? " He replied, " I have for some time been 
wishing to do something for Christ's cause, but I 
cannot preach, neither can I pray in public, to any 
one's edification, nor can I talk to people, bat I have 
hands, and I can ivork." — Whitecross. 

892. CHRIST, does He dwell in the house? 

The Rev. Dr. Nettleton, while passing the residence 
of a gentleman in one of his walks, went up to the 
door and knocked. A young woman came to the 
door, of whom he iniquired "If Jesus dwelt there." 
Quite astonished, she made no reply. Again he 
asked, "Does Jesus Christ dwell in this house?" 
"No, sir," said she, and invited him to come in. 
"Oh no," said he, very sadly; " if Christ is not 
here, I can't come in," and he turned and went 
away. The next time he preached in that city, a 
young woman met him as he was leaving the church, 
and with tears in her eyes, asked if he recollected 
inquiring at a house, if Christ dwelt there. " Yes," 
said he, "I do." "I am that person," said she, 
" of whom you inquired, and it has been blessed to 
my soul." — H. L. Hastings. 

893. CHRIST, encouragement from. There is a 
touching fact related in a history of a Highland 
chief, of the noble house of M'Gregor, who fell 
wounded by two balls at the battle of Prestonpans. 
Seeing their chief fall, the clan wavered, and gave 
the enemy an advantage. The old chieftain, behold- 
ing the effect of his disaster, raised himself up on 
his elbow, while the blood gushed in streams from 
his wounds, and cried aloud : " I am not dead, my 
children ; I am looking at you to see you do your 
duty." These words revived the sinking courage 
of his brave Highlanders. 

894. CHRIST, Faith in. Who that has read the 
Gospels needs to be told what works to do for the 
good of his fellows ? They are such works as are 
grouped into that simple but most expressive formula 
" He went about doing good " — an expression which 
fell as with the charm of an angel's voice on the 
dying ear of the distinguished statesman and thinker, 
Sir James Mackintosh, who was led thereby to deeper, 
profounder, and more vital views of the Saviour's 
work of works, the work He finished on Calvary ; 
till, saved as if by fire, he came to see the Cross, 
declaring shortly before his end, " Jesus and love are 



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the same thing," and, shortly after, with a heavenly 
smile on his countenance, exclaimed, "I believe." 
Unable to finish the sentence, his daughter asked 
— " in God ? " he expressively replied, " I believe in 
Jesus," and shortly after expired. — John Guthrie, 
M.A. 

895. CHRIST, Following. When John Huss, 
the Bohemian martyr, was brought out to be burnt, 
they put on his head a triple crown of paper, with 
painted devils on it. On seeing it, he said, " My 
Lord Jesus Christ, for my sake, wore a crown of 
thorns ; why should not I then, for His sake, wear 
this light crown, be it ever so ignominious ? Truly 
I will do it, and that willingly." When it was set 
upon his head, the bishops said, " Now, we commend 
thy soul to the deviL" "But I," said Huss, lifting 
up his eyes to heaven, " do commit my spirit into 
Thy hands, O Lord Jesus Christ ; to Thee I com- 
mend my spirit, which Thou hast redeemed." When 
the faggots were piled up to his very neck, the Duke 
of Bavaria was officious enough to desire him to 
abjure. "No," said Huss, "I never preached any 
doctrine of an evil tendency ; and what I taught with 
my lips I now seal with my blood. " 

896. CHRIST, Following. Two persons were 
walking together one very dark night, when one said 
to the other, who knew the road well : " I shall follow 
you so as to be right." He soon fell into a ditch, and 
accused the other with his fall. The other replied : 
"Then you did not follow me exactly; for I have 
kept free." A side step had caused the fall. There 
is like danger in not following Christ fully. 

897. CHRIST, Following. Wenceslaus, King of 
Bohemia, one winter night going to his devotions 
in a remote church, barefooted, in the snow and 
sharpness of unequal and pointed ice, his servant, 
Redivivus, who reverenced his master's piety, and 
endeavoured to imitate him, began to faint through 
the violence of the snow and cold, till the king com- 
manded him to follow him, and set his feet in the 
same footsteps which his feet should mark for him. 
The servant did so, and either fancied a cure or 
found one ; for he followed his prince, helped for- 
ward with shame and zeal to his imitation, and by 
the forming footsteps in the snow. 

898. CHRIST, for ever. When Luther set out 
from Wittenberg, he did so in a well-worn gown, 
and without money in his pocket ; but he was 
encouraged not only by the favour of the Elector, 
but by the enthusiasm of the chief portion of the 
populace, who were waiting at the gates to cheer 
onward the representative of the now popular cause. 
" Luther for ever ! " cried the people ; and the 
answer was, "No/ Christ and His Word for ever / " 
" Courage, master, and may God help you," said 
others ; to which the response was, "Amen," as the 
traveller went on his way. — Anecdotes of Luther. 

899. CHRIST, forgotten. On a cold winter 
evening, I made my first call on a. rich merchant 
in New York. As I left his door, and the piercing 
gale swept in, I said, " What an awful night for the 
poor ! " He went back, and bringing to me a roll 
of bank-bills, he said, " Please hand these for me, to 
the poorest people you know." After a few days, I 
wrote to him the grateful thanks of the poor whom 
his bounty had relieved, and added : " How is it 
that a man so kind to his fellow- creatures, has 
always been so unkind to his Saviour as to refuse 



Him his heart ? " That sentence touched him to the 
core. He sent for me to come and talk with him, 
and speedily gave himself to Christ. — Cuyler. 

900. CHRIST, fulfils the law. Dr. Chalmers, at 
Kilmeny, preached the law with all the force of his 
eloquent nature. And he in his farewell address, 
bears this witness : " I never heard of any such 
reformation being effected among them in this way. 
I am not sensible that all the vehemence with which 
I urged the virtues and proprieties of social life had 
the weight of a feather on the moral habits of my 
parishioners." Dr. Chalmers, while at Kilmeny, 
was truly converted to Christ ; and then, when he 
preached the love and atonement of Christ, he again 
bears witness that by this he found that men obeyed 
the moral law, and he declares, " You have at least 
taught me that to preach Christ is the only effective 
way of preaching morality in all its branches." — 
Wayland. 

901. CHRIST, Fulness of. In the square of the 
Doge's palace are two wells, from which the sellers 
of water obtain their stock-in-trade, but we can 
hardly compare either of them with the overflowing- 
spring from which the preacher of righteousness 
draws his supplies. One of the wells is filled arti- 
ficially and is not much used for drinking, since the 
coldness and freshness of water springing naturally 
from earth's deep fountains is lacking. It is to be 
feared that many preachers depend for their matter 
upon theological systems, books, and mere learning, 
and hence their teaching is devoid of the living 
power and refreshing influence which is found in 
communion with " the spring of all our joys." The 
other well yields most delicious water, but its flow 
is scanty. In the morning it is full, but a crowd of 
eager persons drain it to the bottom, and during the 
day as it rises by driblets, every drop is contended 
for and borne away, long before there is enough 
below to fill a bucket. In its excellence, con- 
tinuance and naturalness, this well might be a fair 
picture of the grace of our Lord Jesus, but it fails 
to set Him forth from its poverty of supply. He 
lias a redundance, an overflow, an infinite fulness, 
and there is no possibility of His being exhausted 
by the draughts made upon Him, even though ten 
thousand times ten thousand should come with a 
thirst as deep as the abyss. We could not help 
saying, "Spring up, O well," as we looked over the 
margin covered with copper, into which strings and 
ropes — continually used by the waiting many — had 
worn deep channels. Very little of the coveted 
liquid was brought up each time, but the people 
were patient, and their tin vessels went up and 
down as fast as there was a cupful to be had. O 
that men were half as diligent in securing the pre- 
cious gifts of the Spirit, which are priceless beyond 
compare ! — Spurgeon. 

902. CHRIST, Guidance of. There was once a 
pilgrim journeying to Jerusalem, the city of peace. 
After he had passed through many countries, blind 
and tired and helpless, he sat down by the wayside 
thoroughly exhausted, when he heard a voice which 
said, " Submit to me, and I will guide you to the 
city of peace. " The blind, helpless man accepted 
the offer, and the two journe} r ed together until it 
fell on a day when he that was blind uttered a cry 
of deep distress. His guide said, " What is thy 
desire ? " The blind one replied, " Oh, thou who 
art wise and strong and good, open m\ eyes." Then 

G 



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the guide laid his hands upon his eyes and said, 
" Be opened," and his eyes were opened and he saw 
clearly. Then he looked back upon the way he had 
been led, and found that he had been at the edge of 
a great cliff and underneath was the shadow of 
death. So it was he discovered that his guide was 
Christ, before Whom he immediately bowed, and 
poured forth the devout gratitude of his heart. 
Then the Christ said to him, "Go in peace to 
Jerusalem, and as ye go, publish ray peace to my 
brethren, and lo ! I am with you all the days." — 
Rev. J. Dunlop. 

903. CHRIST, Hatred of. Some of Voltaire's 
letters conclude with the abbreviated words, which 
indicate to the initiated his diabolical system : eck. 
l'lst. [ecrasez Vinfame), " crush the wretch," by 
which he apparently means the system of Chris- 
tianity, or, according to some, Christ Himself ! 
" Confound the wretch," he says in one of his 
letters, " to the utmost of your power ; speak your 
mind boldly ; but conceal your hand." — Denton. 

904. CHRIST, Honouring. Theodosius the 
Great, of the fourth century, at one time so far 
favoured the Arians as to let them open their places 
of worship, and labour to undermine the divinity of 
Christ. Soon after this, he made his son Areadius, a 
lad about sixteen years of age, an equal partner with 
himself of the throne. And having public notice 
of the event, the noblemen and bishops of the em- 
pire came at an appointed day to congratulate him 
on the occasion. Among the number was Amphi- 
locus, a famous old bishop, who had bitterly suffered 
in the Arian persecution. He made a very handsome 
address to the emperor, and was about to take his 
leave, when Theodosius exclaimed, " What ! do you 
take no notice of my son? Do you not know that 
I have made him partner with me in the empire ? " 
Upon this, the good old bishop went up to young 
Areadius, and putting his hand upon his head, 
said, "The Lord bless thee, my son!" The 
emperor, roused into rage at this apparent neglect, 
exclaimed, " What ! is this all the respect you pay 
to a prince that I have made of equal dignity with 
myself ? " Upon this the bishop, with the grandeur 
of an angel and the zeal of an apostle, looking the 
emperor full in the face, indignantly said — " Sire, 
do you so highly resent my apparent neglect of 
your son, because I do not give him equal honours 
with yourself ! And what must the eternal God 
think of you, who have given leave to have His 
co-equal and co-eternal Son degraded in His -proper 
divinity in every part of your empire ? " 

905. CHRIST, how dealt with. I am afraid 
that the most of Christian people do with that 
Divine reason for work, " The love of Christ con- 
straineth me," as the old Franks (to use a strange 
illustration) used to do with their long-haired kings 
— they keep them in the palace at all ordinary times, 
give them no power over the government of the king- 
dom, only now and then bring them out to grace a 
procession, and then take them back again into their 
reverential impotence. — Maclaren. 

906. CHRIST, How to receive. One evening 
Charles Lamb had met some friends to talk to- 
gether on literary topics, and in the course of con- 
versation it occurred to them to speak of the 
probable effects on themselves if they could speak 
mouth to mouth with the great and wonderful 



dead. " Then followed," says one who was present, 
"something of this sort." ""Think," said one, " if 
Dante were to enter the room, what should we do ? 
How should we meet the man who had trod the 
fiery pavement of the Inferno, whose eyes had 
pierced the twilight and breathed the still, clear 
air of the mount of the Purgatorio, whose mind 
had contemplated the mysteries of glory in the 
highest heaven ? " " Or suppose," said another, 
" Shakespeare were to come ? " " Ah ! " said Lamb, 
his whole face brightening, "how I should fling 
my arms up ! how we should welcome him. that 
king of thoughtful men ! " " And suppose," said 
another, " Christ were to enter ?" The whole face 
and attitude of Lamb were in an instant changed. 
"Of course," he said in a tone of deep solemnity, 
" we should fall upon our knees." — Sunday at 
Home. 

907. CHRIST, How to seek. A man said to me 
the other night in the inquiry room : "Mr. Moody, 
I wish you would tell me why I can't find the 
Lord." Said I ; " I can tell you why you can't find 
Him." " Why is it ? " " Why, you haven't sought 
for Him with all your heart." He looked at me, 
and said he thought he had. "Well," said I, "I 
think you haven't ; because you will surely find 
Him when you seek for Him with all your heart. 
Xow, my friend, I can tell you the day and hour 
you are going to be converted." The man looked 
at me, and I have no doubt thought I was a little 
wild. Said I : " The Scripture tells me : ' Ye shall 
find me when ye seek for me with all your heart.' " 
— Moody. 

908. CHRIST, Image of. There is a remarkable 
I story told of Dr. Belfrage. His wife died after 

less than a year of singular and unbroken happi- 
ness. He had no portrait left of her, but resolved 
that there should be one, and though ignorant of 
drawing he determined to do it himself. He pro- 
cured the materials for miniature painting, and 
j eight prepared ivory plates. He then shut himself 
up for fourteen days, and came out of his room 
I wasted and feeble with one of the plates (he had 
( destroyed the others), on which was a portrait full 
of subtle likeness, drawn and coloured as no one 
would have dreamed that such an artist could do. 
We have given ourselves to harder labour, to repro- 
duce the image of Christ in the hearts of men. — 
Dr. Ma cf ay den. 

909. CHRIST, Image of. Scipio Africanus had 
a son, who had nothing of the father but the name 
— a coward, — a dissolute, sorry rake, — the son of 
one of the greatest generals in the world ! This 
son wore a ring upon his finger, wherein was his 
father's picture. His life and character were so 
opposite to those of his father, and so unworthy, 
that, by an act of the senate, he was commanded 
to forbear wearing that ring. They judged it unfit 
that he should have the honour to wear the picture 
of his father, who would not himself bear the 
resemblance of his father's excellency. The divine 
command is, " Let every one that nameth the name 

: of Christ depart from iniquity." — Whitecross. 

910. CHRIST, Image of. Bartholdi's gigantic 
statue of " Liberty Enlightening the World " 
occupies a fine position on Bedloes Island, which 
commands the approach to New York Harbour. 

| It holds up a torch, which is to be lit at night by 



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CHRIST 



an immense electric light. The statue was cast in 
portions in Paris. The separate pieces were very 
different in appearance and, taken apart, of uncouth 
shape. It was only when all were brought together, 
each in its right place, that the complete design was 
apparent. Then the omission of any one would 
have left the work imperfect. In this it was an 
emblem of Holy Scripture. We do not always see 
the object of different portions ; nevertheless each 
has its place, and the whole is a magnificent statue 
of Jesus Christ, who is the true " Liberty enlighten- 
ing the world," casting illuminating rays across the 
dark rocky ocean of time, and guiding anxious 
souls to the desired haven. — Freeman. 

911. CHRIST, Image of, cannot be blotted out. 

" I pray you expound to me the dream which I had 
this night. While lying in prison at Constance I saw 
that in my church at Bethlehem, whereof I was 
parson, they desired and laboured to abolish all the 
images of Christ, and did abolish them. I, the 
next day following, rose tip, and saw many other 
painters, who painted both the same, and many 
more images, and more fair, which I was glad to 
behold. Whereupon the painters with the great 
multitude of people said, Now let the bishops and 
priests come and put out these images if they can. 
At which thing done much people rejoiced in Beth- 
lehem, and I with them. And rising up, I felt 
myself to laugh." .... " The same life of Christ 
shall be painted up again by more preachers much 
better than I, and after a much better sort, so that 
a great number of people shall rejoice thereat." — 
John Huss [martyr). 

912. CHRIST, Imperfect knowledge of. The 

Rev. Mr. Cochlan, asking a lady in the neighbour- 
hood of Norwich, " whether she knew anything of 
Christ?" she answered, "Yes, sir, I remember 
that I once saw His picture." 

913. CHRIST in death. Christ is our only 
defence at the last. John Holland, in his conclud- 
ing moment, swept his hand over the Bible, and 
said : " Come, let us gather a few flowers from this 
garden." As it was eventime he said to his wife : 
" Have you lighted the candles ? " " No, " she said, 
"we have not lighted the candles." "Then," said 
he, "it must be the brightness of the face of Jesus 
that I see." — Talma ge.- 

* 914. CHRIST in the heart. Luther's bust being 
shut out from the Walhalla, or German Westminster 
Abbey, people were exceedingly indignant, and 
exclaimed, " Why need we a bust when he lives in 
our hearts ? " And thus, too, the Christian ever 
feels when he beholds many around him perpetually 
multiplying the pictures and statues of Christ. "I 
need them not," is his language, " for He is ever 
with me, and I have Him perpetually in my heart." 
— Biblical Treasury. 

915. CHRIST in the heart. A soldier of 
Napoleon's great army was wounded one day by a 
bullet which entered his breast above his heart ; he 
was carried to the rear, and the surgeon was prob- 
ing the wound with his knife, when at length the 
guardsman exclaimed, "An inch deeper, and you 
will find the emperor." And the Christian soldier, 
even when most sorely pressed and pierced by his 
foes, is conscious that were his heart laid open by 
their wounds, it would only discover the name of his 
great Captain deeply engraven there. — Independent. 



916. CHRIST in our stead. After the victory of 
Areole the indefatigable Bonaparte passed through 
the camp during the night. He found a sentinel 
who had fallen asleep ; raising his gun gently 
and without waking the soldier he took the duty, 
till about the time the watch would be relieved. 
At last the soldier woke. Imagine his alarm 
when he saw his general performing his duty. 
He cried out, "Bonaparte! I am a lost man." 
Bonaparte answered "Be at peace : the secret is mine ; 
and it is excusable when a brave soldier like thy- 
self, after so much fatigue, should fall asleep ; only 
another time choose a more fitting moment." — 
C. Lacretelle's Histoire de la Revolution Franchise. 

917. CHRIST, Kinship of. On the centenary 
of the birth of Robert Stephenson, there was a very 
large demonstration at Newcastle. The town was 
paraded by a vast procession who carried banners 
in honour of the distinguished engineer. In the 
procession there was a band of peasants, who carried 
a little banner of very ordinary appearance, but 
bearing the words, " He was one of us.'" They were 
inhabitants of the small village in which Robert 
Stephenson had been born, and had come to do him 
honour. They had a right to a prominent position in 
that day's proceedings, because he to whom so many 
thousands did honour was one of them. Even so, 
whatever praise the thrones, dominions, princi- 
palities, and powers can ascribe to Christ in that 
grand celebration when time shall be no more, we 
from earth can wave our banners with the words 
written upon it, " He was one of us." — Clerical 
Library. 

918. CHRIST left out. A curious fact in con- 
nection with the late Cardinal Antonelli's will has 
come to light. In the clause in which he commits 
his sold "To God, to the most Holy Immaculate 
Mary," and to the saints, he does not make the least 
mention of Jesus Christ, the only true Saviour and 
Mediator. What more striking proof could there 
possibly be of the thorough supersedence of our 
Lord by the Virgin in the modern creed of the 
Vatican ? 

919. CHRIST, Looking at. A traveller, once 
fording the Susquehanna on horseback, became so 
dizzy as to be near losing his seat. Suddenly he 
received a blow on his chin from a hunter who was 
his companion, with the words, " Look up ! " He 
did so, and recovered his balance. It was looking 
on the turbulent water that endangered his life, 
and looking up saved it. — Cyclopcedia of Religious 
Anecdote. 

920. CHRIST, Looking at. It snowed so much, 
I could not go to the place I had determined to go 
to, and I was obliged to stop on the road, and it 
was a blessed stop to me. I found rather an obscure 
street, and turned down a court, and there was a 
little chapel. I wanted to go somewhere, but I 
did not know this place. It was the Primitive 
Methodist's Chapel. I had heard of these people 
from many, and how they sang so loudly that they 
made people's heads ache ; but that did not matter, 
I wanted to know how I might be saved, and if they 
made my head ache ever so much I did not care. 
Sitting down, the service went on, but no minister 
came. At last a very thin looking man came into 
the pulpit, and opened his Bible and read these 
words : " Look unto me and be ye saved, all the ends 
of the earth." Just setting his eyes upon me, as if 



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he knew me all by heart, he said, "Young man, 
you are in trouble." Well, I was, sure enough. 
Says he, " You will never get out of it unless you 
look to Christ." And then lifting up his hands, 
he cried out, as only I think a Primitive Methodist 
could do, "Look, look, look ! It is only look" said 
he. I saw at once the way of salvation. Oh how 
I did leap for joy at that moment. I know not 
what else he said ; I did not take much notice of 
it — I was so possessed with that one thought. Like 
as when the brazen serpent was lifted up, they only 
looked and were healed. I had been waiting to do 
fifty things, but when I heard this word, "Look," 
what a charming word it seemed to me. — C. H. 
Spur g eon. 

921. CHRIST, Looking for. I was told of a poor 
peasant on the Welsh mountains who, month after 
month, year after year, through a long period of 
declining life, was used every morning, as soon as 
he awoke, to open his casement window, towards 
the east, and look out to see if Jesus Christ was 
coming. He was no calculator, or he need not have 
looked so long ; he was no student of prophecy, or 
he need not have looked at all ; he was ready, or 
he would not have been in so much haste ; he was 
willing, or he would rather have looked another 
way ; he loved, or it would not have been the first 
thought of the morning. His Master did not come, 
but a messenger did, to fetch the ready one home. 
The same preparation sufficed for both, the longing 
soul was satisfied with either. — Fry. 

922. CHRIST, Love of. I had slept the previous 
night at a farm house in the Tyrolean mountains 
and in the morning continued my journey. Just 
as I neared the top of the ascent, I heard the bleat- 
ings of a lamb; it was crying most piteously and 
seemed to say, " Help me, pity me, save me." The 
poor little thing came towards me, and I seated 
myself on the grass to caress and comfort it. It 
bleated still and looked me in the face, and I could 
-understand that it was hungry, for it was so thin 
that the fleece hung from its ribs loosely. I looked 
around to see if I could see the mother, and seeing 
an old sheep grazing a short way off, I carried the 
lamb to her. But she soon left it, and the lamb 
ran again after me ; I then took it to another 
sheep and hid myself behind a bush. From my 
hiding-place I saw the old sheep go away, and the 
lamb cried more piteously than ever. I felt forced 
to take it up and put it under my arm. Then said 
I to myself, what shall I do ? I have many miles 
to go, and if the shepherd should meet me he will 
think I wish to steal it. Yet I could not leave it 
to die, so I stood on the brow of the mountain 
watching to see if I might see some one coming. 
At length I saw a man, and as he drew nearer I 
recognised him as the man who had brought me 
my letters ; and to him I showed the lamb. He 
said, " When the pasture is scanty, the mother will 
sometimes leave her little one. Poor thing ! it seems 
but a few days old, I will take it home and give it 
some milk, perhaps it may recover." And away 
strode the big man of some six feet, holding the 
wee thing under [his arm. Some time afterwards, 
being in the same district, I asked the man how 
the little lamb had prospered. " It is now," said 
he, " one of my strongest sheep, but it will follow 
me everywhere." — Newman Hall. 

923. CHRIST, Love of. A little child, when 



dying, was asked whither he was going : " To 
heaven," said the child. "And what makes you 
wish to be there?" "Because Christ is there." 
" But," said a friend, " what if Christ should leave 
heaven ? " " Well," said the child, " / will go with 
Him. ' ' — A rvine. 

• 924. CHRIST, Love of. I know a mother who 
has an idiot child. For it she gave up all society, 
almost everything, and devoted her whole life to it. 
"And now," said she, "for fourteen years I have 
tended it, and loved it, and it does not even know 
me. Oh ! it is breaking my heart ! " Oh ! how 
the Lord might say this of hundreds here. Jesus 
comes here, and goes from seat to seat, asking if 
there is a place for Him. Oh ! will not some of 
you take Him into your hearts ?— Moody. 

925. CHRIST, Love of and love to. An aged 
man over ninety years of age was asked by his 
pastor this question : " My dear aged friend, do you 
love Jesus? " His deeply-furrowed face was lit up 
with a smile that sixty-seven years of discipleship 
had imparted, and, grasping my hand with both of 
his, said : " Oh ! I can tell you something better 
than that." I asked him, " What is that ? " « Oh, 
sir ! " he said, " He loves vie." 

926. CHRIST, Love to. A martyr was asked, 
" Whether he did not love his wife and children, 
who stood weeping by him ? " " Love them ? Yes," 
said he ; " if all the world were gold, and at my 
disposal, I would give it for the satisfaction of 
living with them, though it were in prison. Yet, in 
comparison of Christ I love them not." — Whitecross. 

927. CHRIST, Man's need of. The Sailor's 
Home, in Liverpool, was once on fire in the dead of 
the night, and a great cry of "Fire ! " was raised. 
When the people assembled they saw in the upper 
stories some men crying for help. The fire escape 
did not nearly reach where the men were. A long 
ladder was brought and put against the burning- 
building ; but it was too short. A British sailor 
in the crowd, seeing the state of affairs, is said to 
have rushed up the ladder, balanced himself on the 
uppermost round with his foot, and seized the 
window-sill with his hands, saying : "Quick men, 
scramble over my body, on the ladder, and down 
you go." One by one the men came down until all 
were saved, and then the sailor came down, his face 
burnt, his hair singed, and his fingers blistered; 
but he had saved the men. That ladder went a 
long way ; but before the men could be saved it 
needed the length of ; a man. Your franchise, 
your land reform, your temperance reform, go a 
long way, but for the uplifting of men, to give men 
that peace of mind that passeth knowledge, they 
need the length of a man — the man Christ Jesus 
whom we preach. — Rev. Charles Leach. 

928. CHRIST may not be denied. John Huss 
was offered a pardon when at the stake about to 
suffer for his attachment to Christ, if he would 
recant ; his reply was, " I am here ready to suffer 
death." — Christian Age. 

9 929. CHRIST misunderstood. Martin Luther 
bitterly complained that from childhood on he had 
been so trained that he paled and trembled at the 
mere mention of the name of Christ, whom he had 
been taught to regard as a severe and angry judge. — 
Rein. 



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930. CHRIST must be God. The commence- 
ment of Christian work in Japan happened thus : 
— An American lady, of the name of Prince, inter- 
ested herself in the country, and four ori five mis- 
sionaries were sent out, but only occupied themselves 
in the translation of the Scriptures. After some 
time this lady offered to teach English to a young 
Japanese, and gave him the Gospel of St. John to 
translate. Shortly after, it was observed that he 
became very agitated and restless, walking up and 
down the room constantly. At last he could con- 
tain himself no longer, and burst out with the 
question : " Who is this Man about whom I am 
reading — this Jesus ? You call him a Man, but He 
must be a God." Thus the simple word itself had 
forced on him the conviction that Jesus Christ was 
indeed GOD. 

931. CHRIST near in death. "He drew very 
near" solemnly uttered a youthful believer within 
a few hours of death. " Who drew near? " anxiously 
inquired a friend who was present, fearful to hear 
her pronounce the word "death." "Jesus," she 
replied, with an unutterable earnestness of expres- 
sion. " I felt just now as if He stood close beside 
me." Soon 'after she was asked by her sister if 
she would like her to pray with her. She gladly 
assented. But while she prayed the countenance of 
the dying one changed, the expression of supplica- 
tion was succeeded by one of adoring contemplation, 
— it would have been rapture but for its perfect 
calm. A kind of glow suffused her features, then 
faded gradually away, and before that prayer was 
ended she was gone. Her *' amen," to it washer 
first hallelujah in heaven. Jesus had " come again " 
and received her unto Himself. — Clerical Library. 

932. CHRIST needed by all. A minister was 
spending a few days in a southern town ; and while 
there a young man was thrown much in his society. 
This young man was not a Christian, but learning 
that the minister intended to preach in the city 
gaol, asked to be allowed to accompany him. As 
the minister looked at the audience, he preached to 
them. Jesus with so much earnestness as deeply 
impressed the friend who had accompanied him. 
On their return home, the young man said : " The 
men to whom you preached to-day must have been 
moved. Such preaching cannot fail to influence." 
"My # dear friend," answered the minister, "were 
you influenced ?," "You were not preaching to me, 
but to your convicts," was quickly answered. " I 
was preaching to you as much as to them. You 

| need the same Saviour as they. Just as much for 
you as for these poor prisoners was the message of 
this afternoon. Will you heed it ? " The word so 
faithfully spoken God blessed in bringing this 
wanderer home to Himself. 

933. CHRIST, Need of. Climbing plants never 
seem to grow rapidly until they have laid hold of 
something to cling to, then you may see them shoot 
upwards. So with these hearts of ours, they will 

[make but little progress heavenward until they 
have laid hold of Christ.— B. 

934. CHRIST, need of His divinity. Should a 
vine wind its thousand tendrils round a trellis, its 
life would be destroyed if they were rudely cut and 
torn away. Now the soul has more tendrils than 
any climbing vine, and if they have all clung about 
the Lord Jesus as their divine support, how worse 



than death will it be to wake up in the awful judg- 
ment to find that He is but a creature and to be 
wrenched for ever from Him ! t If Christ be not God, 
then to worship Him is idolatry, and the Father has 
deluded and deceived the world. Lord Jesus ! 
My heart cries out from its depth that Thou art 
very God. In thee I find rest and satisfaction. — 
Beecher. 

935. CHRIST, Not ashamed of. I remember 
hearing of a young convert who got up to say 
something for Christ in the open air. Not being 
accustomed to speak, he stammered a good deal at 
first, when an infidel came right along and shouted 
out, "Young man, you ought to be ashamed of 
yourself, standing and talking like that." " Well," 
the young man replied, "I'm ashamed of myself, 
but I'm not ashamed of Christ." That was a good 
answer. — Moody. 

9 

936. CHRIST not in the sermon. The late 
Bishop F — , of Salisbury, having procured a young 
clergyman of promising abilities to preach before 
the king ; and the young man having, in his lord, 
ship's opinion, acquitted himself well, the bishop, 
in conversation with the king afterwards, wishing 
to get his sovereign's opinion, took the liberty to 
say, " Does not your majesty think that the young 
man, who had the honour to preach before your 
majesty, is likely to make a good clergyman, and 
has this morning delivered a very good sermon? " 
To which the king in his blunt manner, hastily 
replied, "It might have been a good sermon, my 
lord ; but I consider no sermon good that has nothing 
of Christ in it." 

* 937. CHRIST not to be denied. When Polycarp 
was exhorted to swear and blaspheme Christ, in 
order to save his life, he replied, "Fourscore years 
have I served Christ, and have ever found Him a 
good master, how then can I blaspheme my Lord and 
Saviour ? " When he came to the stake at which 
he was to be burnt, he desired to stand untied, 
saying, " Let me alone ; for He that gave me 
strength to come to the fire, will give me patience 
to undergo the fire without your tying." 

938. CHRIST, Office of. There was an officer in 
the city of Rome who was appointed to have his 
doors always open in order to receive any Roman 
citizen who applied to him for help. Just so the 
ear of the Lord Jesus is ever open to the cry of all 
who want mercy and grace. It is His office to help 
them. — Ryle. 

939. CHRIST, Opposition to. All heretics have 
set themselves against Christ. Manicheus opposed 
Christ's humanity, for he alleged, Christ was a 
spirit ; " Even," says he, " as the sun shines through 
a painted glass, and the sunbeams go through on 
the other side, and yet the sun takes nothing away 
from the substance of the glass, even so Christ took 
nothing from the substance and nature of Mary." 
Arius assaulted the godhead of Christ. Nestorius 
held there were two persons. Eutychius taught 
there was but one person; "for," said he, "the 
person of the Deity was swallowed up." Helvidius 
affirmed, the mother of Christ was not a virgin, so 
that, according to his wicked allegation, Christ was 
born in original sin. Macedonius opposed only the 
article of the Holy Ghost, but he soon fell, and was 
confounded. If this article of Christ remain, then 
all blasphemous spirits must vanish and be over- 



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thrown. The Turks and Jews acknowledge God 
the Father ; it is the Son they shoot at. About this 
article much blood has been shed. I verily believe 
that at Rome more than twenty hundred thousands 
of martyrs have been put to death. It began with 
the beginning of the world — with Cain and Abel, 
Ishmael and Isaac, Esau and Jacob, and I am 
persuaded that 'twas about it the devil was cast 
from heaven down to hell ; he was a fair creature 
of God, and, doubtless, strove to be the Son. Next, 
after the Holy Scripture, we have no stronger 
argument for the confirmation of that article, than 
the sweet and loving cross. For all kingdoms, all 
the powerful, have striven against Christ and this 
article, but they could not prevail. — Luther's Table 
Talk. 

940. CHEIST, Opposition to. Maximin, emperor 
of the east, engaged in war with Licinius, vowed to 
Jupiter, that if successful, he would annihilate the 
very name of Christianity. But he was conquered, 
and was soon after smitten with a dreadful plague, 
beneath the influence of which his flesh wasted from 
his bones ; he suffered the pangs of hunger in the 
midst of plenty ; his eyes started from their 
sockets ; and according to the account of Euse- 
bius, he believed himself condemned by the righteous 
judgment of God. In his agonies, he shrieked, " It 

•ms not I ; it was others who didj it ! " Writhing 
under his disease, he made the most abject confes- 
sions of his guilt, and besought that Christ whom he 
had persecuted, to have pity on him, avowing him- 
self conquered by a superior power. 

941. CHRIST our Guide. With my brother I 
was once climbing the Cima di Jazi, one of the 
mountains in the chain of Monta Rosa. When 
nearly at the top, we entered a dense fog. Pre- 
sently our guides faced right about and grounded 
their axes on the frozen snowed slope. My brother, 
seeing the slope still beyond, and not knowing it was 
merely the cornice overhanging a precipice of several 
thousand feet, rushed -onward. I shall never forget 
their cry of agonised warning. He stood a moment 
on the very summit, and then, the snow yielding, 
he began to fall through. One of the guides, at 
great risk, had rushed after him, and seizing him 
by the coat, drew him down to a place of safety. 
So Christ is our guide amid the mists and the 
difficult places of life. It is not ours to go before 
Him. Where He leads we may go. When He 
stops, we should stop. It is at our peril if we go a 
step beyond. — Newman Hall. 

942. CHRIST, Our need of. A traveller tells us 
that he once witnessed a battle between a poisonous 
spider and another insect. Every time the insect 
was bitten and before the poison could work, it 
settled on the leaves of a plant close by and sucked 
them, returning to the battle as strong as ever. The 
traveller, however, removed the plant, and although 
the insect when bitten went to look for it as before, 
it could not find it and presently it laid down and 
died on the spot. And if we fail to find out the secret 
and the source of our strength and healing amid the 
conflicts of life, we shall as certainly be overcome 
and perish in them. — B. 

943. CHRIST, our pattern. We were examin- 
ing Guido's " Aurora " in the summerhouse of the 
Rospigliosi Palace, and as we sat behind the row 
of artists busily copying the celebrated painting, we 



could not help noticing how they differed from each 
other as well as from the immortal fresco. After 
a time we called the attention of our guide to the 
fact that each of the painters had a different colour 
for the horses, and that no two copies were at all 
alike. With an expressive gesture he replied, 
" Don't hole at them ! Look only at the original ! " 
— Anon. 

944. CHRIST, our plea. Some years ago, during 
the war, there was a judge who felt great interest in 
the welfare of the suffering soldiers. He had a dear 
boy of his own in the army, and this made him feel 
the greatest sympathy for the soldiers. But one time 
he was very busy in studying out an important law 
case that was coming before him to be tried. And 
while he was thus engaged, he made up his mind 
not to be interrupted by any persons begging for 
help. One day, during this time, a poor soldier 
came into his office. His clothes were torn and 
thin, and his face showed that he was suffering 
much from sickness. The judge went on with his 
work, pretending not to notice him. The soldier 
was fumbling in his pockets for a good while, and 
then, seeing that he was not welcome, he said in a 
disappointed tone, " I did have a letter for you, 
sir." The judge made no answer. Presently the 
soldier's thin trembling hand pushed a little note 
along the desk. The judge looked up, and was going 
to say, " I am too busy now to attend to anything of 
this kind." But just then his eye fell on the note, 
and he saw the handwriting of his own son. In a 
moment he picked it up and read thus : — "Dear 
Father, The bearer of this note is one of our brave 
soldier boys. He has been dismissed from the hos- 
pital, and is going home to die. Please help him, 
in any way you can, for Charlie's sake." What a 
change those few lines made in that father's feelings 
towards the poor soldier ! " Come into the house, 
my friend," he said. "You are welcome to any- 
thing we have." Then a good meal was prepared 
for him. He was put to sleep in Charlie's bed. 
He was dressed in some of Charlie's clothes, and 
money was given him to take him home in comfort. 
All this was done "for Charlie's sake." And so 
when we ask anything for Jesus' sake, God, our 
heavenly Father, will surely give it to us, if it be 
well for us to have it. — Rev. Richard Newton. 

945. CHRIST, our Righteousness. "I sought 
a long time for peace," a young man said, " but 
much of the time I sought it in the wrong way. 
By-and-by, I learned that the work of righteousness 
should be peace, and the effect of righteousness, 
quietness and assurance for ever. That was like 
being told the way, but I had yet to get into it. 
Then I saw that all our righteousnesses are but as 
filthy rags, and that came upon me like the dark- 
ness of night, without one single star of hope. In 
the darkness those words, ' The Lord our righteous- 
ness,' fell upon my ears, and the darkness went, 
and the light of heavenly day shone in upon my 
soul. I had found God's way of peace." — Christian 
Age. 

946. CHRIST, our Sacrifice. In the roof of the 
Catholic Church at Werden is to be found a stone 
on which a lamb is cut, and the story is told that 
a man was at work on the roof of the new church ; 
all at once the cord which kept him in safety broke, 
and he was pitched from the roof into the church- 
yard below. The yard was filled with the huge 



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blocks of stone used in building. But in spite of 
the danger the man was not hurt. Between the 
blocks of stone a lamb sought out the patches of 
grass : the man fell on the lamb, and so broke his 
fearful fall. In token of thankfulness for his 
wonderful deliverance he caused a lamb to be cut 
in stone and placed in the roof at the place from 
which he fell. The poor lamb was crushed to death 
by his weight. — Dr. Glaubensbote. 

947. CHRIST, our Shepherd. In 1849 Dr. Duff 
was travelling near Simla, under the shadow of the 
great Himalaya mountains. One day his way led to 
a narrow bridle-path cut out on the face of a steep 
ridge. Along this narrow path, that ran so near a 
great precipice, he saw a shepherd leading on his 
flock, the shepherd going first, and the flock follow- 
ing him. But now and then the shepherd stopped 
and looked back. If he saw a sheep creeping up 
too far on the one hand, or going too near the edge 
of the dangerous precipice on the other, he would 
at once turn back, and go to it, gently pulling it 
back. He had a long rod, as tall as himself, around 
the lower half of which was twisted a band of iron. 
There was a crook at one end of the rod, and it was 
with this the shepherd took hold of one of the hind 
legs of the wandering sheep to pull it back. The 
thick band of iron at the other end of the rod was 
really a staff, and was ready for use whenever he 
saw a hyena, or wolf, or some other troublesome 
animal, come near the sheep ; for, especially at 
night, these creatures prowled about the flock. 
With the iron part of the rod he could give a good 
blow when any attack was threatened. In Psalm 
xxiii. 4, we have mention made of "Thy rod and 
Thy staff." There is meaning in both, and distinct 
meaning. God's rod draws us back kindly and 
lovingly if we go aside from His path ; God's staff 
protects us against the onset, open or secret, 
whether it be men or devils, that are the enemies 
watching an opportunity for attack. In this we 
find unspeakable comfort. The young, inexperi- 
enced believer may reckon on having the crooJc of that 
blessed rod put forth to draw him back from danger 
and wandering ; and also may expect that the staff 
of it shall not fail to come down upon those that 
" seek his soul to destroy it." — Life of Dr. Duff. 

6 

948. CHRIST, our Substitute. A poor soldier in 
Russia was sitting one day in his barracks in deep 
despair, for he owed a great deal of money, and he 
knew not where to get it. He got a piece of paper, 
and made on it a list of all his debts, and under- 
neath wrote : " Who shall pay these debts ? " He 
then fell asleep, and while in that condition the 
Emperor of Russia passed by, and, taking up the 
paper, read the question. Having read it, he took 
up a pen and signed his name "Nicholas," at the 
bottom. When the soldier woke up, he could not 
believe it, he thought it was too good to be true, 
but in the morning the money came round, the 
debt was paid, and the soldier was free. "The 
blood of Jesus Christ cleanseth from all sin." — 
Moody. 

* 949. CHRIST possessed. One of the mis- 
sionaries in the East Indies being called to visit 
the death-bed of one of the native Christians, in- 
quired into the state of her mind. She replied, 
"Happy ! happy ! I have Christ here," laying her 
hand on the Bible, "and Christ here," pressing it 



to her heart, " and Christ there" pointing upward* 
to heaven. — Whitecross. 

950. CHRIST, Power of. The Emperor Theo- 
dosius having on a great occasion opened all the 
prisons and released his prisoners, is reported to 
have said : "And now would to God I could open 
all the tombs and give life to the dead ! " But ther« 
is no limit to the mighty power and royal grace of 
Jesus. He opens the prisons of justice and the 
prisons of death with equal and infinite ease : He 
redeems not the soul only but the body. — Stamford. 

951. CHRIST, Power of, in gospels. The whole 
value of the gospels to Erasmus lay in the vividness 
with which they brought home to their readers the 
personal impression of Christ Himself. " Were we 
to have seen Him with our own eyes, we should not 
have so intimate a knowledge as they give us of 
Christ, speaking, healing, dying, rising again, as it 
were in our very presence ... If the footprints of 
Christ are shown us in any place, we kneel down 
and adore them. Why do we not rather venerate 
the living and breathing picture of Him in these 
books?" ... "It may be the safer course," he 
goes on, with characteristic irony, " to conceal the 
state mysteries of kings, but ! Christ desires His 
mysteries to be spread abroad as openly as was 
possible." — Little's Historical Lights. 

952. CHRIST, Preaching. When I was about 
seventeen years old I one day stood in a certain 
hushed room, lifted a white cloth and looked on the 
face of John Foster, grand in the solemn unfathom- 
able calm of death. Then I stepped into the study, 
where everything was just where he had left it. 
There was the old frayed gown, flung on the rickety 
cane-chair, just as he had left it. There were the 
great horn-framed spectacles, just where he had 
put them down for the last time. There was 
Bohn's wonderful catalogue that he had been lately 
speaking about. There, on the carpetless floor, was 
a box labelled, " From Strong's, College Green," 
and perhaps containing rare prints to be opened 
some day. All around were books, and many of 
them rare copies of rare editions, but all huddled 
on the shelves as if by accident — to be set right 
some day. Everything seemed to speak typically 
about a workman called away from his unfinished 
work. The great workman was gone, where was his 
work ? Surely there had been many conversions to 
crown such a ministry, there had been vast congre- 
gations who had crowded to rejoice in such a light ! 
Wliere were they ? They never had existence. 
The work done was too deep for statistics, too 
sublime for show, too vast to be finished in an 
earthly lifetime. It went on in the noble inspira- 
tions it lent to many ministers in the last genera- 
tion. Some of it is going on in this ; some of it 
will go on for ever. That mighty spirit, whose 
human name was John Foster, has no need to be 
ashamed. Only be sure that you trust Christ, love 
Christ, live Christ, preach Christ, care supremely 
about winning souls for Christ— then leave results 
to Christ. — Clerical Library. 

953. CHRIST, Preaching. On one occasion, 
during the sixteenth century, the principal reformers 
having been called together, several of them 
preached. Luther, though unwell, preached with 
much energy, from the words, " Go ye into all the 
world, and preach the gospel to every creature." 



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Myconius wrote to a friend, that he had often heard 
Luther preach, but on this occasion he seemed not 
so much to speak, as to thunder forth the name of 
Christ from Heaven itself. 

954. CHRIST, Preaching. An incident of noble 
Christian fortitude and heroism is related of a 
military chaplain. His horse plunged during a 
battle, and struck him on the knee-cap. His leg 
swelled and stiffened until the pain compelled him 
to dismount. He lay down on the ground near the 
wounded soldiers. It was night. As he lay suffer- 
ing and thinking, he heard a voice, " O my God ! " 
He thought, " Can anybody be swearing in such a 
place as this ? " He listened again, and a prayer 
began ; it was from a wounded soldier. How can 
I get at him ? was his first impulse. He made two 
vain attempts to walk, and fell back, overcome with 
pain. He then thought, / can roll ; and over and 
over he rolled, in pain and blood, and by dead 
bodies, until he fell against the dying man, and 
there he preached Christ, and prayed. At length 
one of the line officers came up, and said : " Where's 
the chaplain ? One of the staff officers is dying." 
" Here he is ; here he is," cried out the sufferer. 
"Can you come and see a dying officer?" "I 
cannot move. I had to roll myself to this dying 
man to talk to him." "If I detail two men to 
carry you, can you go ? " " Yes." They took him 
up gently and carried him. And that livelong 
night the two men bore him over the field, and 
laid him down beside bleeding, dying men, while 
he preached Christ, and prayed. — Christian Age. 

955. CHRIST, Preaching and serving. I 

remember once being called to see a sick girl, who 
was perhaps seventeen or eighteen years of age. 
A gentleman informed me that she had been sick 
for twelve months, and that she had become quite 
disconsolate. Others said, " Go and see her ; for if 
anybody ought to be comforted, she ought to be. 
She has the sweetest disposition, and she is the 
most patient creature imaginable ; and you ought 
to hear her talk. One can hardly tell whether she 
talks or prays. It is heaven to go into her room." 
I wanted a little more of the spirit of heaven, so I 
went to see her. I was engaged in a revival of 
religion at the time. She said, " I hear of what 
you are doing, and of what my companions are 
doing, and I long to go out and labour for Christ ; 
and it seems very strange to me that God keeps me 
here on this sick-bed." " My dear child," said I, 
"d^aot you know that you are preaching Christ to 
this whole household, and to every one that knows 
you ? Your gentleness, and patience, and Christian 
example are known and read by them all. You are 
labouring for Christ more effectually than you could 
anywhere else." Her face brightened, she looked up 
without a word, and doubtless she gave thanks to 
God. — Beecher. 

956. CHRIST, Preaching and singing. We 

cannot vex the devil more than by teaching, preach- 
ing, singing, and talking of Jesus. Therefore I like 
it well, when with sounding voice we sing in the 
church : Et homo /actus est ; et verbum caro factum 
est. — Luther. 

957. CHRIST, Preciousness of. A beautiful 
answer was once given by a little girl in one of the 
London Homes for the Destitute. The question 
was asked why Jesus is called an 1 ' unspeakable 



gift." There was silence for awhile, and then, 
with trembling voice, this dear child said, " Because 
He is so precious that no one can tell all His 
preciousness. " — Christian Age. 

958. CHRIST, Preciousness of. It has been 
said, " The needle that hath been touched with the 
loadstone may be shaken and agitated, but it never 
rests until it turns towards the pole." Thus our 
hearts' affections when once magnetised by the love 
of Christ find no rest except they turn to Him. — 
Clerical Library. 

959. CHRIST, Pre-eminence of. We have seen 
in mountain lands one majestic peak soaring above 
all the rest of the hills which cut the azure of the 
horizon with their noble outline, burning with hues 
of richest gold in the light of the morning sun ; and 
so should the doctrine of Christ incarnate, crucified, 
risen, and reigning, be pre-eminent above the whole 
chain of fact, doctrine, and sentiment which make 
up the sublime landscape — the magnificent pano- 
rama — which the Christian preacher (or teacher) 
unfolds, and makes to pass in clear form and brilliant 
colour before the eye of his people's faith. — Evan- 
gelical Magazine. 

960. CHRIST, Presence of. It is said when the 
Duke of Wellington, on one occasion, rode up to his 
retreating army, a soldier happened to see him first 
and cried out : " Yonder is the Duke of Wellington ; 
God bless him ! " and the retreating army had 
courage to nerve itself afresh and went forward and 
drove the enemy away. One has said that the Duke 
of Wellington was worth more at any time than five 
thousand men. So it would be if we had the Captain 
of our salvation in front, we would go forward. How 
gloriously would this church contend if Christ were 
visibly in front of them ! But the army was some- 
times without the Duke of Wellington. There was 
a place where he could not be. And if Christ were 
visibly present, He would be present at the same 
time, only at one church in one locality; it might 
be in Philadelphia, but what of the thousand other 
cities ? But an unseen Saviour is at the head of 
the column everywhere. We know He is there. 
The Captain of our salvation is where two or three 
are gathered in His Name to inspire us ; and to-day, 
in every city on the face of this globe, where the 
columns meet to march, His voice sounds " Onward ! " 
in their ears. — Bishop Simpson. 

961. CHRIST, Realising, Reticence concerning 
process of. It is related of the B,ev. Edward 
Payson, that he was often known to weep under 
the preaching of the gospel, when only three years 
old. His mother was not without a partial belief 
that he was converted in childhood. ... A college 
friend thinks he became a backslider while at 
Harvard. . . . No solicitations by others could draw 
from him a particular history of that process through 
which he was carried, before he could appropriate the 
comforting language, "Being justified by faith, we 
have peace with God." — Life of Payson. 

962. CHRIST, Reception of. One evening, at 
a small literary gathering, at which Thomas Carlyle 
was present, a lady, famous for her " muslin theo- 
logy," was bewailing the wickedness of the Jews in 
not receiving our Saviour, and ended her diatribe 
by expressing regret that He had not appeared in our 
own time. " How delighted," said she, " we should 
all be to throw our doors open to Him, and listen 



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to His Divine precepts. Don't you think so, Mr. 
Carlyle ? " Thus appealed to, he replied : " No, 
madam, I don't. I think that, had He come very 
fashionably dressed, with plenty of money, and 
preaching doctrines palatable to the higher orders, 
I might have had the honour of receiving from you 
a card of invitation, on the back of which would be 
written ' To meet our Saviour ; ' but if He had 
come uttering His sublime precepts, and denouncing 
the Pharisees, and associating with the publicans 
and lower orders, as He did, you would have treated 
Him much as the Jews did, and have cried out, 
1 Take Him to Newgate and hang Him.' " 

* 963. CHRIST rejected. A young man a,t the 
close of a religious service was asked to decide the 
matter of his soul's salvation. He said, " / will not 
do it to-night." The Christian man who kept talking 
to him said, " I insist that to-night you either receive 
or reject the offer of God's salvation." "Well," 
said the young man, " if you put it in that way, I 
will reject it ; there, now, the matter's settled." 
On his way home on horseback, not knowing that 
a tree had fallen aslant the road, he struck against 
that obstacle and dropped lifeless. — Talmage. 

964. CHRIST, Rest in. The Princess Elizabeth, 
daughter of King Charles I. of England, lies buried 
in Newport Church, in the Isle of Wight. During 
the time of her father's troubles she was a prisoner 
in Carisbrook Castle, in the same beautiful island. 
While there she had a long spell of sickness. She 
was found one day dead in her bed with her Bible 
open before her and her finger resting on these 
words, " Come unto me all ye that labour and are 
heavy laden, and I will give you rest." A monument 
in Newport, erected by Queen Victoria, represents 
the young princess with her head bowed in death, 
and her hand rests on a marble book before her, 
her finger pointing to the words. 

^ 965. CHRIST, Reverence for. There was one 
consumptive old man, belonging to the Bethel, 
whose hacking cough sadly interfered with his 
powers of speech, but who grew eloquent as he 
warmed in exhortation, and whose weather-beaten 
face " was as the face of an angel " when he prayed. 
This poor old invalid, unequal to the work of an 
able-bodied labourer, was engaged, at fifty cents a 
day, in helping to unload a ship at Constitution 
Wharf. The owner, overseeing the stevedores, used 
frequent profanity, swearing by the name of the 

Saviour. Whenever he did so, Father W 

raised his hat, and bent down his head. The mer- 
chant turned with contempt towai Js the consump- 
tive skeleton : " You old fool, what are you bowing 
at me for ? " — " I am not bowing at you, sir, but 
at the blessed name of Jesus, which you are blas- 
pheming." — Life of Father Taylor. 

966. CHRIST'S Righteousness, a foundation. 

Yon lighthouse tower, that stands among the 
tumbling waves, seems to have nothing but them 
\o rest on ; yet there stately and stable it stands, 
beautiful in the calm, and calm in the wintry tem- 
pest, guiding the sailor on to his desired haven, 
past the rolling reef, through the gloom of the 
darkest night, and the waters of the stormiest sea. 
Blessed tower that with its light, piercing the gloom, 
shines and rises on many an eye as a star of hope. 
Why is it stable ? You see nothing but the waves, 
but beneath the waves, down below the rolling, 



foaming, tumbling billows, its foundation is the solid 
rock. And what that tower is to the house on yon 
sand-bank, which the last storm threw up, and 
the next shall sweep back into the sea, Christ's 
Righteousness is to mine — Christ's works to my 
best ones. — Guthrie. 

967. CHRIST, Service of. The Duke of Norfolk, 
seeing Sir Thomas More, when he was Lord Chan- 
cellor, sitting in the choir in his parish church, sing- 
ing the service, said, "Fie, fie, my lord ! the Lord 
Chancellor of England a parish priest, and a paltry 
singing man ! You dishonour the king ! " " No, 
my lord," replied Sir Thomas, " it is no shame for 
the king if his servant serve his Sovereign and 
Saviour, who is the King of kings." — Whitecross. 

968. CHRIST, Speak for. Brother was 

considered a consistent and by no means inefficient 
member of the church. His seat was seldom vacant 
during divine service ; and his place in the business 
meeting of the congregation, in the Sabbath-school 
and the prayer-meeting, was seldom unoccupied. 
In short, his duties, public and private, as a member 
of the church, were promptly, well, and faithfully 
performed. Yet on his death-bed he had his 
regrets. "I have," said he, "been a man of few 
words and of a still tongue. Oh, if I had my life to 
live over again, I would speak for Jesus as 1 have 
never been accustomed to do.'''' 

969. CHRIST, Speaking for. In a prayer, 
meeting at Boston I once attended, most of thosa 
who took part were old men, but a little tow-headed 
Norwegian boy, who could only speak broken 
English, got up and said : "If I tell the world 
about Christ, He will tell the Father about me." 
That wrote itself upon my heart, and I have never 
forgotten what that little boy said. — Moody. 

970. CHRIST, Speaking well of. Two aged 
ministers met one Saturday in a station in Wales as 
they were going to preach in their respective places 
on Sunday. " I hope," said Mr. Harris, of Merthyr, 
to Mr. Powell, of Cardiff, " I hope the Great Master 
will give you His face to-morrow." "Well, if He 
does not," replied Mr. Powell, " I will speak well of 
Him behind His back." — Rev. J. C. Jones. 

971. CHRIST still lives. Luther was once found, 
at a moment of peril and fear, when he had need to 
grasp unseen strength, sitting in an abstracted mood, 
tracing on the table with his fingers the , words : 
" Vivit 1 vivit ! " — " He lives ! He lives ! " It is 
our hope for ourselves, and for His truth and for 
mankind. Men come and go ; leaders, teachers, 
thinkers, speak and work for a season, and then fall 
silent and impotent. He abides. They die, but He 
lives. They are lights kindled, and therefore sooner 
or later quenched ; but He is the true light from 
which they draw all their brightness, and He shines 
for evermore. — Maclaren. 

972. CHRIST, Strength from. The experience 
of John Brown, of Haddington, is the common 
experience of Christians. Lying on his bed, and 
scarcely able to speak, he looked up and said with 
a smile, " The Lord is my strength and my song ; and 
He also is become my salvation." The day after, a 
friend said to him, "Sir, I hope the Lord is not 
forsaking you now." "No," he answered. "God 
is an unchanging rock." Two days later a friend 
said to him, "Sir, you seem to be sore distressed." 



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But the sufferer replied devoutly and submissively, 
" The Lord hath His own way of carrying on His 
own work.' f The last words which he was heard to 
utter were, " My Christ." 

973. CHRIST, Supremacy of. The beseeching 
appeal of Xavier, as he lay on his couch, just pre- 
vious to setting out from Rome upon his mission to 
the East, was : " Yet more, my God ! Yet more I " 
Can v-e rest satisfied with anything short of Christ's 
complete enthronement as God over all ? We admire 
the spirit of a noble leader of the Crusaders, who 
was offered a crown upon having conducted his fol- 
lowers to the confines of the Holy City. "No!" 
said he, " I will not wear a crown of honour where 
my Master wore one of shame ! " — Christian Age. 

974. CHRIST, the Author and Finisher of faith. 

When Raphael was executing the various frescoes 
which he was commissioned to paint by the Roman 
Papal government, he drew the figures, determining 
the subjects, and grouping the different elements. 
He worked the designs out with his pencil. Then 
he put them into his scholars' hands, and they went 
on and filled them out. And after they had done 
the best they could, when their part of the work 
was completed, Raphael was accustomed to take his 
pencil and give the pictures a last finish. And so 
he was the author and the finisher of the pictures 
worked upon by these his apostles. To be permitted 
to be with Raphael, and belong to his school, and 
paint upon the wall a picture that came from his 
brain, and was to bear his name, was thought to be 
one of the greatest privileges, and was enough to 
make an artist's reputation. We are of Christ's 
school. He lays out the work. We execute some 
of His intermediate stages, while His grace perfects 
what we do. And if we were in a condition of true 
spiritual-mindedness, we should feel that it was an 
unspeakable favour that we were permitted to work 
out these blessed figures, these glorious natures, 
these living pictures, which are to shine for ever and 
for ever in the heavenly land. — Beecher. 

975. CHRIST, the Bread of life. The Palestine 
Exploration Society, a few years ago, when they 
came to Tel Hum (Capernaum), found what they be- 
lieved to be the synagogue in which Jesus delivered 
the discourse contained in John vi., declaring Him- 
self to be the " Bread that cometh down from 
heaven." In turning over the stones, it was with 
peculiarly sacred feelings that they found a large 
block, with a pot of manna engraved on its face. 
Every synagogue had its symbol — one a Lamb, 
another a Candlestick, and this, the Pot of Manna. 
We can see Jesus in this synagogue, preaching the 
discourse in John vi., pointing with His finger to 
that Pot of Manna over the main entrance, and 
saying : " Our fathers did eat manna in the desert ; 
as it is written, He gave them bread from heaven 
to eat. . . . Moses gave you not the bread from 
heaven;" then, pointing to Himself, "but My 
Father giveth you the true bread from heaven," &c. 
Take your Bibles and read the discourse in the light 
of this discovery, and see what new emphasis is to 
be laid upon the contrast between Himself, the Bread 
that came down from heaven, and the Manna of 
Moses, represented by the engraved pot over the 
doorway. 

976. CHRIST, the centre of attraction. A 

Spanish artist was employed to depict the "Last 



Supper." It was his object to throw all the 
sublimity of his art into the figure and countenance 
of the Master ; but he put on the table in the fore- 
ground some chased cups, the workmanship of which 
was exceedingly beautiful, and when his friends 
came to see the picture on the easel, every one said, 
" What beautiful cups ! " " Ah ! " said he, " I have 
made a mistake ; these cups divert the eyes of the 
spectator from the Master, to whom I wished to 
direct the attention of the observer," and he took 
his brush and rubbed them from the canvas, that 
the strength and vigour of the chief object might 
be seen as it should. 

977. CHRIST, the Christian's. A nobleman in 
the north of England once said to a gentleman who 
accompanied him in a walk, "These beautiful 
grounds, as far as your eye can reach, those majestic 
woods on the brow of the distant hills, and those 
extensive and valuable mines, belong to me ; yonder 
powerful steam engine obtains the produce of my 
mines ; and those ships convey my wealth to other 
parts of the kingdom." "Well, my lord," replied 
the gentleman, " do you see yonder little hovel that 
seems but a speck in your estate ? there dwells a 
poor woman who can say more than all this, for she 
can say, ' Christ is mine.' " 

978. CHRIST, the Christian's all. There is a 
story in Pox's Book of Martyrs of a woman who 
when she came to be tried for her religion before 
the Bishop, was threatened by him that he would 
take away her husband from her. " Christ," was 
her reply, "is my husband." "I will take away 
thy child," said he. "Christ," said she, "is better 
to me than ten sons." " I will strip thee," said 
he, " of all outward comforts." And again came the 
answer, " Yes, but Christ is mine, and you cannot 
strip me of Him." 

979. CHRIST, the Creator, confessed. The 

importance of decision in the cause of religion, and 
of constantly declaring the truth, are universally 
admitted. Among the instances in which Christ 
has been glorified, by a prompt and decided avowal 
of the truth, stands that of Henry Martyn, in Persia. 
He was permitted to enter a very large party, com- 
posed of the highest class in that country, where 
one of their most learned men was lecturing on the 
principles of Mohammedanism. Placed before them, 
Martyn was interrogated, whether Christ was the 
Creator, or a creature ? He instantly replied, " The 
Creator." Astonishment was visible among them ; 
such a confession had never before been heard 
among Mohammedan doctors. This honest and 
intrepid avowal of the truth produced no small im- 
pression in that assembly and neighbourhood. 

980. CHRIST, the hope of the world. The old 

Germans had their dream of hope — and, indeed, 
many of the country folk among them have it still. 
They tell of their great and good Emperor of old 
times, Frederick Barbarossa, who died fighting 
against the Saracens in the East, that he might 
win back from them the Holy Sepulchre at Jeru- 
salem, in which our Lord was laid. But they say 
that He is not really dead — that He sits asleep in 
a cave in the mountains, waiting for the last day, 
with a table of stone before him — and how before 
the last day he will awake, and come forth, and 
punish all cruel tyrants, and rid poor people of their 
oppressors, and do justice and judgment throughout 



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the Empire, in the name of Christ and of God. 
That is a dream and a fable ; but God forbid that 
we should laugh at such. They are all, as it were, 
parables — not true themselves, but teaching the 
truth, keeping alive in men's hearts the belief that 
Christ will set the loorld right one day, and leading 
them to the true light of the Bible, so that in spite 
of all the misrule, and sin and misery of the world, 
by patience and comfort of the Scriptures, we may 
have hope. — Kingsley. 

981. CHRIST, the image of the heavenly. 

There is in Rome an elegant fresco by Guido — The 
Aurora. It covers a lofty ceiling. Looking up at 
it from the pavement your neck grows stiff, your 
head dizzy, and the figures indistinct. You soon 
tire and turn away. The owner of the palace has 
placed a broad mirror near the floor. You may 
now sit down before it as at a table, and at your 
leisure look into the mirror, and enjoy the fresco 
that is above you. There is no more weariness, nor 
indistinctness, nor dizziness. Like the Rospiglioso 
mirror beneath the "Aurora," Christ reflects the 
excellency of heavenly character. And through 
Him we may not only Inoio what the saints in 
heaven are, but be assured that " we shall be like 
Him, for we shall see Him as He is." — Sunday 
School Teacher. 

982. CHRIST, the key of the law. As the 

Rosetta Stone was the key which unlocked the 
treasures of the Egyptian Hieroglyphics, so Christ 
is the key which opens to our gaze the interpreta- 
tion of the sacred symbols contained in the cere- 
monial law and the true hieroglyphics of the 
Pentateuch. 

983. CHRIST, the Messiah. " Tell them," (nam- 
ing some dear Jewish friends) "tell them that Jesus 
is the Messiah." — Charlotte Elizabeth (zvhen dying). 

984. CHRIST, The minister's duty towards.— 

On a lovely Sunday morning in August we arrived 
at Osborne, the summer residence of the Queen. 
We were desirous of seeing Her Majesty, but in 
this we did not succeed. We only saw her house, 
her gardens, and her retainers. Then we went to 
the beautiful Whippinghain Church, having been 
told that the Queen would attend divine service. 
But again we were disappointed. We only saw 
the seat the august lady was wont to occupy. The 
ladies and gentlemen of the Court came to church, 
and those we saw ; we even heard the Court Chap- 
lain preach, but of the Sovereign herself we saw 
nothing. Well, this was a disappointment we could 
easily get over. But with me it led to a serious 
train of thought. I said to myself : What if the 
flock committed to your care should come to church 
on a Sunday to see Jesus, the King of kings, and 
yet, through some fault of yours, not get to see Him ! 
What if you, the servant, the great King's humble 
dependent, detain men with yourself, by your words 
and affairs and all sorts of important matters, which 
yet are but trifles in comparison with Jesus ! May 
it not be that we ministers often thus disappoint 
our congregations ?— Pastor Funcke. 

985. CHRIST, the only Refuge. " I once called 
at a cottage by the road-side," relates a country 
minister, " and asked the woman of the house if she 
could read, as I had a charming little book called 
' Christ the only Refuge.' I had found great bene- 



fit from it myself, and hoped she would do the same. 
'No, sir,' she replied, ' I cannot read, but I have a 
little boy, nine years of age, who can read, but he 
is ill in bed. 4 Well, give him this little book, and. 
bid him read it, and I will call for it another time.' 
When I called again the woman burst into a flood 
of tears. I inquired what was the matter. She 
replied, ' Sir, my boy is dead, and has left you this 
half-penny.' 'And did he read the little book?' 
' Sir, he read it continually, till he could repeat the 
whole. He talked of nothing else till he died, and, 
to the last, begged that I would not give you the 
book when you called, but to thank you, and give 
you a half-penny for it. And he begged that I 
would learn to read that little book. Just before 
he died he cried out, "Mother, Christ is my only 
refuge ! Christ is my only refuge ! Do not part 
with the book ; it will do for my father." ' " 

986. CHRIST, the power and wisdom of God. 

Two of Dr. Priestley's followers, eminent men, once 
called on an old gentleman of the Society of Eriends, 
to ask what was his opinion of the person of Christ. 
After a little consideration, he replied : — " The 
apostle says, We preach Christ crucified, unto the 
Jews a stumbling-block, because they expected a 
temporal Messiah ; to the Greeks foolishness, be- 
cause He was crucified as a malefactor ; but unto 
them which are called, both Jews and Greeks, Christ 
the power of God, and the wisdom of God. Now, 
if you can separate the power of God from God, 
and the wisdom of God from God, I will come over 
to your opinions." — They were both struck dumb, 
and did not attempt to utter a single word in reply. 

987. CHRIST, the preacher's great theme. The 

best sermon is that which is fullest of Christ. A 
Welsh minister, when preaching at the chapel of 
my dear brother Jonathan George, was saying that 
Christ was the sum and substance of the gospel, 
and he broke out into the following story : — A 
young man had been preaching in the presence of a 
venerable divine, and after he had done, he foolishly 
went to the old minister and inquired, " What do 
you think of my sermon, sir ? " "A very poor 
sermon indeed," said he. " A poor sermon ! " said 
the young man, "it took me a long time to 
study it." "Ay, no doubt of it." "Why, then, 
do you say it was poor ; did you not think my 
explanation of the text to be accurate?" "Oh. 
yes," said the old preacher, "very correct indeed." 
" Well, then, why do you say it is a poor sermon ? 
Didn't you think the metaphors were appropriate, 
and the arguments conclusive ? " " Yes, they were 
very good, as far as that goes, but still it was a very 
poor sermon." " Will you tell me why you think 
it a poor sermon ? " " Because," said he, " there 
was no Christ in it." "Well," said the young 
man, " Christ was not in the text ; we are not to 
be preaching Christ always, we must preach what 
is in the text." So the old man said, " Don't you 
know, young man, that /rom. every town, and every 
village, and every little hamlet in England, where- 
ever it may be, there is a road to London ? " " Yes," 
said the young man. " Ah ! " said the old divine, 
" and so from every text in Scripture there is a road 
to the metropolis of the Scriptures, that is Christ. 
And, my dear brother, your business is, when you 
get to a text, to say, 'Now, what is the road to 
Christ ? ' and then preach a sermon, running along 
the road towards the great metropolis — Christ. 



CHRIST 



( 10S ) 



CHRIST 



And," said he, " I have never yet found a text that 
had not a plain and direct road to Christ in it ; and 
if ever I should find one that has no such road, I 
will make a road, I would go over hedge and ditch 
but I would get at my Master, for a sermon is 
neither fit for the land nor yet for the dunghill, 
unless there is a savour of Christ in it." — Spurgeon. 

I 988. CHRIST, tempted in all points as we are. 

They tell us that in some trackless lands, when one 
friend passes through the pathless forests, he breaks 
a twig ever and anon as he goes, that those who 
come afte? may see the traces of his having been 
there, and may know that they are not out of the 
road. Oh, when we are journeying through the 
murky night, and the dark woods of affliction and 
soriow, it is something to find here and there a 
spray broken, or a leafy stem bent down with the 
tread of His foot and the brush of His hand as He 
passed ; and to remember that the path He trod 
He has hallowed, and thus to find lingering fra- 
grances and hidden strengths in the remembrance 
of Him as "in all points tempted like as we are," 
bearing grief for us, bearing grief with us, bearing 
grief like us. — Maclaren. 

989. CHRIST, touched with the feeling of our 
infirmities. Don't you sometimes find it very hard 
to make even your doctor understand what the 
pain is like ? Words don't seem to convey it. And 
after you have explained the trying and wearying 
sensation as best you can, you are convinced those 
who have not felt it do not understand it. Now, 
think of Jesus not merely entering into the fact, 
but into the feeling of what you are going through. 
" Touched with the feeling " — how deep that goes ! 
— F. R. Haver gal. 

990. CHRIST triumphant, not conquered. 

Early art represents Christ as erect, and even 
triumphant, carrying the cross as if He felt a re- 
newal of power at its touch ; but later art and 
artists — Domenichino and Raphael, and others less 
spiritual, more sensuous — have shown us Christ 
bending under His cross, sometimes stumbled upon 
the knee, or the knee and the hand, and even lying 
at full length upon the ground, overborne by the 
cross, and outwardly conquered. — Beecher. 

991. CHRIST, Trusting. " It is just a year this 
day," says Mrs. Judson, "since I entertained a hope 
in Christ. About this time in the evening, when 
reflecting on the words of the lepers, " If we enter 
into the city, then the famine is in the city, and we 
shall die there ; and if we sit still here, we die 
also ; " and felt that if I returned to the world, I 
should surely perish ; if I staid where I then was, 
I should perish ; and I could but perish, if I threw 
myself on the mercy of Christ ; then came light, 
and relief, and comfort, such as I never knew 
before." 

992. CHRIST, Trust in. When Dr. James W. 
Alexander was about breathing his last, a friend by 
his bedside repeated the words " I know in whom 
I have believed." The dying man, with that 
scholarly accuracy that always distinguished him, 
said : " No ; it is 'I know whom I have believed.' " 
The original Greek of this glorious passage is even 
stronger than our translation. A good rendering 
of it would be : "I know whom I have trusted, and 
am persuaded that He is able to keep the trust 



which I have committed to Him unto that day." — 
Br. Cuyler. 

993. CHRIST, unknown. There are some plants 
and flowers in the garden on which the sun never 
shines. Of course the warmth and light he sheds 
penetrates amid the shades in which they live, but 
he never shines directly on them. So there are 
spirits who never come into personal communion 
with Christ. They live surrounded by all the in- 
fluences of our common Christianity, blessed, pro- 
tected, kept alive it may be by them, but of that 
One who is the source and centre of all they know 
just nothing that is real and personal. Sad fate ! 
far sadder than that of the heathen ! What if it 
be yours and mine ? — B. 

994. CHRIST, unseen. A mother one morning 
gave her two little ones books and toys to amuse 
them while she went upstairs to attend to something. 
A half -hour passed quietly away, and then one of 
the little ones went to the foot of the stairs and in 
a timid voice called out, "Mamma, are you there?" 
"Yes, darling." "All right," said the little one 
and went on with her play. By-and-by the same 
question was repeated, with the same answer and 
the same result. Is not this an illustration of the 
way we should feel as toward the unseen Saviour ? 
—B. 

995. CHRIST, Upheld by. As one of our 

American liners was crossing the Atlantic, during 
a terrific gale, the cry was raised — "Man over- 
board ! " It was impossible to put up the helm of 
the ship on account of the violence of the hurricane, 
but one of the crew instantly seized a rope having 
a loop as the end, and threw it over the stern, 
crying out, " Lay hold for your life ! " Passengers 
and crew had crowded together at the stern, but 
the rolling waves and blinding spray prevented them 
from seeing the drowning sailor. The captain cried 
out, " Have you got hold of the rope ? " and the 
reply came, "No, but the rope has got hold of me." 
The sailor when he caught the rope had passed the 
loop over his shoulders and under his arms, and 
though too fatigued to hold on to the rope, the 
loop kept him from sinking. — W. R. Bradlaugh. 

996. CHRIST, Victory of. " Be of good cheer, 
I have overcome the world : " so said the wisest 
man, when what was His overcoming 1 Poverty, 
despite, forsakenness, and the near prospect of an 
accursed Cross. " Be of good cheer ; I have over- 
come the world." These words on the streets of 
Edinburgh last winter almost brought tears into 
my eyes. — Carlyle. 

997. CHRIST, Victory of. A little prior to the 
death of Julian the apostate, Sibanius Julianus, it 
is said, a teacher of paganism, tauntingly asked a 
Christian instructor, ' ' What is the carpenter's son 
doing ? " " He is preparing a coffin for Julian," 
replied the Christian. 

998. CHRIST, Victory of. Outside many of the 
Roman Catholic chapels in the west of Ireland, 
there is a large cross with an imitation of the spear 
and the sponge that held the vinegar, with now 
and then a carved image of the dead Christ. How 
expressive of the religion it belongs to ! how sug- 
gestive of much that passes as the preaching of the 
gospel in these days ! In the fulness of the joy 
and the victory which was His, may we not point 



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CHRISTIAN 



to that sorrowful Cross, even as the angels did to 
the open sepulchre, and say, "He is not there," "He 
is not here," "Behold Him at the right hand of the 
Majesty on high ! " — B. 

999. CHRIST, Waiting for. A minister once 
entered an ancient almshouse, of which an aged 
couple were the inmates. Beside a little round 
table, opposite the fire, sat the husband, too para- 
lysed to move at his entrance, and with his hat on 
his head to keep off the gusts of wind which sifted 
through his chinky dwelling. His wooden shoe 
pattered on the floor unceasingly, keeping time to 
the tremor of his shaking frame, and, as he was 
very deaf, his visitor shouted in his ear, "Well, 
Wisby, what are you doing?" "Waiting, sir." 
" For what ? " " For the appearing of my Lord." 
' And what makes you wish for His appearing ? " 
" Because I expect great things then. He has pro- 
mised a crown of righteousness to all that love His 
appearing." Some further questions were asked as 
to the foundation of his hope, when he slowly got 
on his spectacles, and, turning over the leaves of 
the great Bible already open before him, he pointed 
to the text, " Therefore being justified by faith, we 
have peace with God through our Lord Jesus 
Christ ; by whom also we have access by faith into 
this grace wherein we stand, and rejoice in hope of 
the glory of God." — Clerical Library. 

1000. CHRIST, why is He not loved ? A little 
boy on his death-bed was urging his father to re- 
pentance, and fearing he had made no impression, 
said, " Father, I am going to Heaven, what shall I 
tell Jesus is the reason why you won't love Him ? " 
The father burst into tears, but before he could 
give the answer, his dear Sunday-school boy had 
fallen asleep in Christ. 

1001. CHRIST'S kingdom, an everlasting one. 

On the door of the old mosque in Damascus, once 
a Christian church, but now ranked among the 
holiest of the Mohammedan sanctuaries, are in- 
scribed these remarkable words : " Thy kingdom, 
O Christ, is an everlasting kingdom, and thy 

DOMINION ENDURETH THROUGHOUT ALL GENERA- 
TIONS." For twelve hundred years the inscription 
has remained unimpared by time and undisturbed 
by man. What is it waiting for ? Already a 
Christian church has been founded in that ancient 
city, and the gospel of Christ is preached there 
from Sabbath to Sabbath. 

1002. CHRIST'S kingdom, Coming of. The old 

Britons whom we English conquered and drove out 
of the land fifteen hundred years ago — they had 
their fable for a long time which gave them hope — 
how their great King Arthur was not really dead, 
but slept a charmed sleep in the Isle of Avalon — 
and how he should awake at last to set them free 
and rule righteously over the land. That was but 
a fable, and has come to nought ; but still it was 
true to the best instincts of human nature, true to 
the image of God, whose kingdom shall one day 
come, and His will be done on earth as it is in 
heaven. — Kingsley. 

1003. CHRIST'S kingdom, what it brings. The 

Rabbins used to say, that when the Messiah comes, 
six things will return to their primeval state — the 
beauty of man, his life, the length of his stature, 
the fruits of the earth, the fruits of the trees, and 



the lights of heaven. A fine antithesis is here ; for 
the bondage of corruption there shall be given 
glorious liberty ; it is prophecy, it is promise — 
prophecy and promise pledged by the person and 
work of Christ. — Preacher's Lantern. 

1004. CHRIST'S victory, Realising. His [Dr. 

Arnold's] whole countenance would be lit up at his 
favourite verse [in the Te Deum] : ''When thou 
hadst overcome the sharpness of death, Thou didst 
open the kingdom of heaven to all believers." — 
Stanley's Life of Arnold. 

1005. CHRISTIAN, a law unto himself. "I 

recollect the sense," says Saurin, "which a cele- 
brated bishop in the Isle of Cyprus gave these 
words in the first ages of the Church. I speak of 
Spiridion. A traveller exhausted with the fatigue 
of his journey waited upon him on a day which the 
Church had set apart for fasting. Spiridion instantly 
ordered some refreshment for him, and invited him, 
by his own example, to eat. 'No, I must not eat,' 
said the stranger, 'because I am a Christian.' 
' And because you are a Christian,' replied the 
bishop to him, 'you may eat without scruple, agree- 
ably to the decision of an apostle, — unto the pure all 
things are pure.' " — Biblical Treasury. 

1006. CHRISTIAN, A nominal. I know of a 
man who exclaimed on being told that a friend of 
his belonged to the Church, "Why, I have known 
him intimately for some years, but I never dreamed 
he was a Christian."— J. B. Gough. 

1007. CHRISTIAN, a royal personage. A poor 
but pious woman called upon two elegant young 
ladies, who, regardless of her poverty, invited her 
to sit down with them in the drawing-room, and 
entered into conversation with her upon religious 
subjects. While thus employed, their brother, a 
dashing youth, by chance entered, and appeared 
astonished to see his sisters thus engaged. One of 
them instantly exclaimed, " Brother, don't be sur- 
prised ; this is a king's daughter, though she has 
not yet put on her fine clothes." — Pioneer. 

1008. CHRISTIAN, amid trouble. The Chris- 
tian is often shaken in the way which a large 
steamer was in the Bay of Biscay. While they 
were steaming ahead in the midst of a storm an 
immense wave rose and actually submerged the 
ship, but her natural buoyancy enabled her to rise 
and throw off the water, with the loss of all her 
small boats and some of the deck fittings. The 
compass was disturbed, but the needle soon regained 
its proper position, as it did not lose its polarity, so 
that the steersman was able to guide the ship 
safely. 

1009. CHRISTIAN, An idle. A Sunday-school 
boy at Maysville, Ky., was asked by the super- 
intendent the other day if his father was a Christian. 
"Yes, sir," he replied, "but he is not working at it 
much I " — Spurgeon. 

* 1010. CHRISTIAN, an uncrowned king. At 

the funeral of an old friend, Father Taylor got up, 
looked abound on the people with his arms folded 
for a few seconds, and then, stretching out his arm, 
with his finger pointing at the body, he said, " Mark 
the perfect man." Arms folded again ; " Behold the 
upright." Arms unfolded, and finger stretched out 
again ; " The end of that man is peace ! peace ! " 



CHRISTIAN 



CHRISTIAN 



Leaning over the pulpit, he added, " Children, 
nothing to cry about here : the king is gone to be 
crowned. He was a king here, but was not 
crowned." — Life of Father Taylor. 

1011. CHRISTIAN, an uncrowned king. It is 

a comfortable speech which the Emperor used to 
Galba in his childhood and minority, when he took 
him by the chin and said, " Thou, Galba, shalt one 
day sit upon a throne." Thus it cheereth the saints 
of God, however mean soever they be in the eyes of 
the world, that they shall one day reign with Christ 
in the kingdom of heaven, and be installed with 
Him, and receive as it were a stall seat in the choir, 
and a voice in the chapter of that blessed temple 
which Is above, in the New Jerusalem. — Spencer. 

1012. CHRISTIAN, An useless. I once asked a 
lady to go and speak to a woman who sat weeping, 
about her soul. " Oh ! " said the lady, " I am afraid 
I am not qualified for the work ; please send some- 
one else." " How long," I said, "have you been a 
Christian ? " " Twenty years." Twenty years on 
the Lord's side, and not qualified to point a soul to 
Christ ! I am afraid there will be a good many 
starless crowns in the glor} 7 . — Moody. 

1013. CHRISTIAN, and the world. A painter 
had a picture hung on the walls of an exhibition. 
Going through the gallery one day, while a number 
of visitors were present, he could not help over- 
hearing a gentleman criticising his picture, and 
pointing out here and there some touches of real 
genius to a few of his friends. The painter went 
away and told a friend of his what he had heard, 
while he added, " Although I painted the picture, 
and wrought many a day at it, I was never aware 
till to-day of those beautiful touches which the 
gentleman mentioned while in the exhibition." 
And the Christian is, in the eyes of the world, as 
a picture to be gazed at continually and criticised 
while many exalting and striking characteristics of 
faith can be observed in his daily labours of love 
seen by many, yet unknown to the observer himself. 

1014. CHRISTIAN, and works of piety. The 

other night I started up in such a fright. I dreamed 
that my heart had stopped, and the sweat was on my 
brow. I had my watch on the table by my side, and 
it was very singular that the watch had stopped just 
at that very minute. I suppose my ear missed the 
tick, and had invented the dream that my heart had 
stopped. Ah, I wish that some Christian, whenever 
he feels that works of piety are not being carried on 
by him, would start up in a fright, and say, "Ah, 
is my heart stopped ? After all, am I a Christian 
or not ? " — Spurgeon. 

1015. CHRISTIAN, Dignity of the. An old 

African negro, who had long served the Lord, when 
on his death-bed was visited by his friends, who 
came around him, lamenting that he was going to 
die, saying, "Poor Pompey, poor Pompey is dying." 
The old saint, animated with the prospect before him, 
said to them with much earnestness, " Don't call me 
poor Pompey, I King Pompey." — Whitecross. 

1016. CHRISTIAN, Effects of the nominal. 

How many clerks have sat in church and seen their 
employers partake of the Lord's Supper, and, know- 
ing what they did in the store, said to themselves, 
"Well, if that man is a Christian, I thank God that 
I am not one." — Beecher. 



1017. CHRISTIAN, Immortality of. They say 
I am growing old, because my hair is silvered, and 
there are crows-feet on my forehead, and my step 
is not so firm and elastic as of }~ore. They are mis- 
taken. That is not L The brow is wrinkled, but 
the brow is not myself. This is the house in which 
I live, but I am young ; younger now than I ever 
was before. — Guthrie. 

1018. CHRISTIAN, known and recognised as 
such. I know when a man has come into my house 
wearing fragrant flowers. I enter the room, and 
say : "There has been mignonette or grape-blossom 
here, one or the other, I cannot tell which." I know 
it by the fragrance that they have left behind them. 
A man comes in, and I say : " Who has tuberoses 
here? Somebody has." The fragrance that these 
flowers have is such that it cannot be disguised. 
If a man has the odour of balm or myrrh about 
him, the perfume of it is distinguishable. Take me 
into a pine forest, and you cannot persuade me that 
I am in an oak forest. I know the odour of the 
pine. If you were to take me into a new-mown 
field, it would be useless for you to tell me that I 
was in an old barn. You could not deceive me in 
that way. Take me into the [presence of a true 
Christian man, and the impression he makes is 
unmistakable. — Beecher. 

1019. CHRISTIAN, Power of the. When I was 

a student at Princeton, Professor Henry had so con- 
structed a huge bar of iron, bent into the form of a 
horseshoe, that it used to hang suspended from 
another iron bar above it. Not only did it hang 
there, but it upheld four thousand pounds' weight 
attached to it ! That horseshoe magnet was not 
welded or glued to the metal above it ; but through 
the iron wire coiled round it there ran a subtle cur- 
rent of electricity from a galvanic battery. Stop 
the flow of the current one instant, and the huge 
horseshoe dropped. So does all the lifting power 
of a Christian come from the currents of spiritual 
influence which flow into his heart from the Living 
Jesus. The strength of the Almighty One enters 
into the believer. If his connection w T ith Christ is 
cut off, in an instant he becomes as weak as any 
other man. — Cuyler. 

1020. CHRISTIAN professor, cannot be neutral. 

It appears that Themistocles, when a boy, was full 
of spirit and fire, quick of apprehension, naturally 
inclined to bold attempts, and likely to make a 
great statesman. His hours of leisure and vaca- 
tion he spent not, like other boys, in idleness and 
play, but he was always inventing and composing 
declamations, the subjects of which were either 
impeachments or defences of some of his school- 
fellows ; so that his master would often say, " Boy, 
you will be nothing common or indifferent, you will 
either be a blessing or a curse to the community." 
So remember, you who profess to be followers of 
the Lord Jesus, that to you indifference is impos- 
sible ; you must bless the church and the world by 
your holiness, or you will curse them both by your 
hypocrisy and inconsistency. In the visible church 
it is most true that "no man liveth unto himself, 
and no man dieth unto himself." 

1021. CHRISTIAN professor, Disgrace of. Last 

year I built a new house, and got a professing Chris- 
tian man to paint it. He makes good prayers at the 
prayer-meetings, and says a good word of advice to 



CHRISTIAN 



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CHRISTIANS 



the young. But he didn't fill the nail-holes of the 
outer and upper trimmings with putty, and he didn't 
paint the top edge of the doors of the upper story. 
He took care to slight his work just where he thought 
it wouldn't be discovered. But the nails were drawn 
out by the sun, causing a leak, so that his neglect in 
this direction was discovered ; then, having occasion 
to have the top of one door planed so it might shut, 
again his slighted work told its story. I have " dis- 
counted " that man's piety and prayers ever since. 
Perhaps this painter treated me as he did because I 
am a widow. Anyway, I prefer Christians who will 
Jill up the nail-holes with putty, and paint the tops of 
the upper doors! " — Christian at Work. 

1022. CHRISTIAN, the supreme thing. A 

Christian martyr was once asked, " What is your 
name ? " He answered only, " I am a Christian." 
" What is your occupation ? " — " I am a Christian." 
" Are you married ? " — " 1 am a Christian." So 
Paul, in all circumstances, on sea and on land, saving 
a ship's crew or gathering sticks for a fire, was ever 
saying by his actions, "I am a Christian." 

1023. CHRISTIAN, To be indeed. Coleridge 
the poet, in a letter written a fortnight before his 
death, addressed to his god-child, says : — " On the 
eve of my departure, I declare to you, that health 
is a great blessing ; competence, obtained by honour- 
able industry, a great blessing ; and a great blessing 
it is to have kind, faithful, and loving friends and 
relatives ; but that the greatest blessing, as it is the 
most ennobling of all privileges, is to be indeed a 
Christian." — Whitecross. 

1024. CHRISTIAN, What is it to be ? A little 
child was once asked what is was to be a Christian, 
and she wisely answered : " It is to just do what 
Jesus would do if He was a little girl and lived at 
our house." 

1025. CHRISTIANS, differ from each other. 

There lived in Berlin a shoemaker who had a habit 
of speaking harshly of all who did not feel exactly 
as he did about religion. The old pastor heard of 
this, .and felt that he must give him a lesson ; so he 
sent for the shoemaker, and said to him : "Master, 
take my measure for a pair of boots." "With 
pleasure, your reverence," answered the shoemaker. 
"Please take off your boot." The clergyman did 
so, and the shoemaker took his measure, and pre- 
pared to leave the room. " Stay," said the pastor, 
"my son also requires a pair of boots." "I will 
make them with pleasure, your reverence. Can I 
take the young gentleman's measure 1 " " It is not 
necessary," said the pastor. " The lad is fourteen, 
but you can make my boots and his from the same 
last." "Your reverence, that will never do," said 
the shoemaker, with a smile of surprise. "I can't 
doit." "It must be— on the same last." "But, 
your reverence, it is not possible, if th4fcoots are to 
fit," said the shoemaker, thinking to himself that 
the old pastor's wits were leaving him. "Ah, then, 
Master Shoemaker," said the clergyman, "every 
pair of boots must be made on their own last if they 
are to fit ; and yet you think that God is to form 
all Christians exactly according to your own last—oi 
the same measure and growth in religion as yourself. 
That will not do either. " 

• 1026. CHRISTIANS, Living and dead. A 

gentleman went into a factory where they made 
magnetic compasses. He saw a large number all 



finished and polished, and to all appearance alike. 
But some pointed steadily to the north, and returned 
there whenever moved away. The others remained 
wherever they were placed — they were dead. What 
made the difference ? The first were magnetised — 
filled with the power of the earth : the others were 
not. Whatever our forms, or creeds, or outward 
morality, we need to be magnetised with the love 
of Christ, and we shall live in Him. — P. 

* 1027. CHRISTIANS must be real and true. 

There is a headman of a kraal in Natal, South 
Africa, who does not object to his people becoming' 
Christians, but who decidedly objects to their becom- 
ing bad Christians. This is how he puts it to natives 
who profess conversion : " If you become better 
men and women by being Christians, you may re- 
main so ; if not, I won't let you be Christians at 
all." — Christian World. 

1028. CHRISTIANS, Nominal. What is the use 
of being called by the name of Christ, unless we 
show forth the spirit which is His ? " Either change 
your name or honour it," said Alexander to one of 
his soldiers who bore his name and was charged 
before him with cowardice and neglect of duty. — B. 

1029. CHRISTIANS, Nominal, Sitting beside 
the coachman on the box-seat I remarked, pointing 
to one of the leaders, " That horse does not seem to 
draw much." "Not an inch, sir," was the reply. 
"Why do you have him then?" I asked. "Be- 
cause, you see, sir, this here's a four-horse coach, 
and he counts for one of 'em." — Leisure Hour. 

1030. CHRISTIANS, Nominal. To what sort of 
a character should we attach the name of Christian, 
what life is it deserves that ? The medals given to 
the Indians at the treaty of Red River, were sup- 
posed to be of silver, but were really of a baser 
metal. Said an Indian chief striking his in such a 
way that the deceit was apparent, " I think it would 
disgrace the Queen, my mother, to wear her image 
on so base a metal as this." — B. 

1031. CHRISTIANS not to be moved. When 

Valens, the emperor, sent messengers to seduce Euse- 
bius to heresy by fair words and large promises, he 
answered, "Alas ! sirs, these speeches are fit to catch 
little children ; but we, who are taught and nourished 
by the Holy Scriptures, are ready to suffer a thousand 
deaths, rather than permit one tittle of the Scrip- 
tures to be altered. " When the emperor threatened 
to confiscate his goods, to torment, to banish, or to 
kill him ; he answered, "He needs not fear confisca- 
tion, who has nothing to lose; nor banishment, to 
whom heaven only is a country ; nor torments, 
when his body will be destroyed at one blow ; nor 
death, which is the only way to set him at liberty 
from sin and sorrow." 

1032. CHRISTIANS ought to know one another. 

One of the major-generals of our army said to 
a son of mine, before Petersburg, in the midst of 
great trial and much suffering and circumstances 
tending to overbear virtue, yea, and almost to 
pluck up courage and endurance, " Are you not, sir, 
a Christian?" "I hope I am," was the reply. 
"Well, sir," said the general, "in such a time as 
this we ought to know one another," and shook him 
by the hand. That silent word from a major- 
general to this young man, who was a mere second 
lieutenant, that recognition of their commonness 



CHRISTIANS 



2 ) 



CHRISTIANS 



and common Christianity — who can measure the 
power or the gratefulness of it ? — Beecher. 

1033. CHRISTIANS, Prayerless. A man of 

great learning and talents, but an unbeliever, was 
travelling in Manilla. He was escorted by a native 
of rank, and, as they were about starting, the 
native, with the refined politeness which character- 
ises his class, requested the white stranger to pray 
to his God. This was probably the only thing he 
could have been asked to do without being able to 
comply, and, on his declining, the native said, 
" Well, some God must be 'prayed to, so you will 
excuse me if I pray to mine." 

1034. CHRISTIANS, preserved of God. From 
the year of our Lord 1518 to the present time every 
Maunday Thursday, at Rome, I have been by the 
Pope excommunicated and cast into hell, and yet 
still I live. — Luther. 

1035. CHRISTIANS, Privileges of. Father 
Taylor, while speaking of the privileges of the fol- 
lowers of Christ, once said, " Some, when they 
worship God, stand at an awful distance, and, 
covering their faces, cry, 'Jehovah.' But it is our 
blessed privilege to draw near, through Jesus 
Christ, and lovingly say, ' Abba, Father : my Lord 
and my God.' " 

1036. CHRISTIAN'S recognition of one another. 

Chrysostom complains of Epiphanius, that when he 
came to Constantinople " he came not into the con- 
gregation according to custom and the ancient \ 
mannei" ; he joined not with us, nor communicated 
with us in the word, and prayer, and the holy com- 
munion. " — Harris. 

1037. CHRISTIANS, Self-absorbed, A soldier 
who went to the war took with him some of the 
small instruments of his craft — he was a watch- 
maker and repairer — thinking to make some extra 
shillings now and then while in camp. He did so. 
He found plenty of watches to mend, and almost 
forgot that he was a soldier. One day, when 
ordered off on some duty, he exclaimed, " Why, 
how can I got I've got ten watches to mend ! " 
Some Christians are so absorbed in self-seeking that 
they are ready to say to the Master's call, " I pray 
thee have me excused ! " They are nominally 
soldiers of Christ, but really only watch-menders. 

1038. CHRISTIANS, Selfish. You have seen a 
selfish child go into a secret place to enjoy some 
delicious morsel undisturbed by his companions. 
So it is with some Christians. They feed upon 
Christ and forgiveness ; but it is alone, and for 
themselves. When Christ found you, He said, " Go 
work in my vineyard." What were you hired for 
if it was not to spread salvation ? — M'Clieyne. 

1039. CHRISTIANS, Stability of. An estab- 
lished, experienced, hopeful Christian is, in the 
world, like an iceberg in a swelling sea. The waves 
rise and falL Ships strain and shiver, and nod on 
the agitated waters. But the iceberg may be seen 
from far, receiving the breakers on its snow-white 
sides, casting them off unmoved, and, where all 
else is rocking to and fro, standing stable like the 
everlasting hills. The cause of its steadiness is its 
depth. Its bulk is bedded in calm water beneath 
the tumult that rages on the surface. Although, 
ike the ships, it is fLating in the water, it receives 



and throws off the angry waves like the rocks that 
gird the shore. Behold the condition and attitude of 
Christians ! They float in the same sea of life with 
other men, and bear the same buffetings ; but they 
are not driven hither and thither, the sport of wind 
and water. The wave strikes them, breaks over 
them, and hisses past in foam ; but they remain 
unmoved. They were not caught by surprise while 
they had a slight hold of the surface. The chief 
part of their being lies deep beyond the reach of 
these superficial commotions. Their life, " hid with 
Christ in God," bears without breaking all the 
strain of the storm. — Arnot. 

1040. CHRISTIANS.. Test of. " Is such a man 
a Christian ? " was asked of Whitefield. " How 
should I know ? " was the answer ; " I never lived 
with him." 

1041. CHRISTIANS, Unproductive. "There 
was a well near here," said a bystander, " and very 
good water used to come from it ; but it has been 
filled up for a long time." " Indeed, I never knew 
there was a well here, much less tasted the water. 
How did it get filled up ? " " Neglect, sir. Some 
rubbish got in, then part of the surrounding soil ; 
and as it was not cleared out at once, it got worse 
and worse, till it is as you see it, quite choked up. 
I wonder if there is any water at the bottom ? " 
These last words set me thinking. " I thought how 
much this old well was like some Christians. Jesus 
spoke of the life He gives to the believer as " a well 
of water ; " but are there not many who are sup- 
posed to be Christians in whom we do not see any 
water, and of whom we can say, as of this old well : 
"I wonder if there is any water at the bottom ? " 
— Christian Age. 

1042. CHRISTIANS, What is the test of. The 

anchorite advised them [Celtic Bishops] to accept 
Augustine as their metropolitan, if he were a man 
of God. " But how are we to know that ? " " The 
Lord," continued the anchorite, "hath said : 1 Take 
my yoke upon you, and learn of me, for I am meek 
and lowly of heart.' If Ausgustine be meek and 
lowly, he bears the'yoke of Christ, and that is all he 
will seek to lay on you. But if instead he is a 
proud haughty man, it is clear that he is not of 
God, and his proposals maybe rejected." . . . They 
came — Augustine was seated — they were permitted 
to enter the place of conference, not as equals but 
as inferiors. Justly indignant, they would concede 
nothing. — Bean Hook (condensed). 

1043. CHRISTIANS, when we become. Walk- 
ing along the streets of York, England, I saw a 
soldier, and I said : " I want to ask you a question." 
I had had a fight about sudden conversions in that 
old cathedral town, so I said to him : ' ' I would 
like you tatell me when you became a soldier." 
"Well," he said, "the moment the recruiting 
officer put the English shilling into* my hand, I 
became a soldier." Look at it ; one moment he 
was a civilian, free to do what he chose ; the next, 
a soldier, bound, and he had to go where Queen 
Victoria sent him. So you ask how a man can 
become suddenly converted. Just take the gift of 
God, or the English shilling, if you like it better. — 
Moody. 

1044. CHRISTIANS, who are. The judge asked 
me, amongst other things, "For what reason did 
you leave the Lutheran Church ? " I answered 



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CHRISTIANITY 



him "Because the principles of the Lutheran 
Church do not agree with the Bible." He 6aid, 
"You have, then, at any rate, found out that 
Luther was wrong, and that his Church does not 
agree with the Bible. Why, therefore, did you not 
return to the old Mother Church ?" I said, "Be- 
cause it is still worse there, for this latter stands, 
indeed, in direct opposition to the Bible." He said, 
" Then you mean to say that we are not Chris- 
tians? " I answered, " He who has not the Spirit 
of Christ is none of His." "There you are again 
with your Bible," said he. " I cannot do other- 
wise, for that is in all things my foundation." 
" But do you not love the Lord Jesus ? " "I both 
love Him and wish to love Him still more," said I. 
" How so, for you turned to the wall the picture in 
your prison which represents the Lord J esus on the 
Cross ? How could you do such a thing ? that is 
a great sin." "But the Scripture saith, 'Thou 
shalt not make unto thee any graven image, or any 
likeness of anything that is in heaven above, or that 
is in the earth beneath, or that is in the water 
under the earth.' " " There you are, once more, 
with your Bible," he replied. We were at last 
liberated, with the caution that we should not 
preach again. — Pastor Schiewe [Russia]. 

1045. CHRISTIANITY, and infidels. To a young 
infidel who was scoffing at Christianity because 
of the misconduct of its professors, the late Dr. 
Mason said, " Did you ever know an uproar to be 
made because an infidel went astray from the paths 
of morality ? " The infidel admitted that he had 
not. " Then don't you see," said Dr. M., " that, 
by expecting the professors of Christianity to be holy, 
you admit it to be a holy religion, and thus pay it 
the highest compliment in your power \ " The 
young man was silent. 

1046. CHRISTIANITY, and its enemies. When 
Cadmus had sown the dragon's teeth and they 
sprang up from the ground armed giants, a great 
army, he took up a rock and threw it among them. 
So that instead of slaying him they went to fighting 
one another. And they slew one another till only 
one tall giant remained, and he became the helper 
of Cadmus in carrying stones for the walls of the city 
of Thebes he began to build. So it is wise to let the 
enemies of Christianity fight one another ; one tears 
down what another builds up. So it has been 
through the ages, whether they use historic criticism 
or geology, or antiquarian researches or development 
theories, or any form of science for their weapons. 
But always after the battle is over there is left some 
solid, settled truth which never fails to help build 
the city of our God. 

1047. CHRISTIANITY, and Mohammedanism. 

When, a few years since, a Mahometan convert at 
Calcutta came to Lai Behouri Sing for baptism, 
the missionary asked him, " What was the vital 
point in which he found Mohammedanism most 
defective, and which he found that Christianity 
satisfactorily supplied ? " His prompt reply was — 
" Mohammedanism is full of the mercy of God ; and 
while / felt no real consciousness of guilt as the 
breaker of God's law, this satisfied me ; but when I 
felt my guilt, I felt that it was not with God's 
mercy, but with His justice that I had first to do. 
Now to meet the claims of God's justice Moham- 
medanism had made no provision ; but this is the 
very thing that I have found fully accomplished by 



the atoning sacrifice of Christ on the cross, and 
therefore Christianity is now the only adequate 
religion for me, a guilty sinner." — Rev. Charles 
Stanford. 

1048. CHRISTIANITY, and other religions. A 
Chinese Christian thus described the relative merits 
of Confucianism, Buddhism, and Christianity : — 
"A man had fallen into a deep, dark pit, and lay 
in its miry bottom groaning and utterly unable to 
move. Confucius walked by, approached the edge 
of the pit, and said, 'Poor felluw, I am sorry for 
you ; why were you such a fool as to get in there ? 
Let me give you a piece of advice : if you ever get 
out, don't get in again.' ' I can't get out,' groaned 
the man. That is Confucianism. A Buddhist 
priest next came by, and said, ' Poor fellow, I am 
very much pained to see you there. I think if you 
could scramble up two-thirds of the way, or even 
half, I could reach you and lift yon up the rest.' 
But the man in the pit was entirely helpless and 
unable to rise. That is Buddhism. Next the 
Saviour came b\ T , and, hearing his cries, went to 
the very brink of the pit, stretched down and laid 
hold of the poor man, brought him up, and said, 
'Go, sin no more.' That is Christianity." 

1049. CHRISTIANITY, and the civil powers. 
With the pains and penalties to fight against, the 
cause of Reformation did almost everything in 
Britain ; with the pains and penalties on its side, it 
has done nothing, or worse than nothing, in Ireland. 
— Chalmers. 

1050. CHRISTIANITY, A reformer of. The 

theophilanthropist Larevellcre Lepeaux once con- 
fided to Talleyrand his chagrin. He had laboured 
to bring into vogue a sort of improved Christianity, 
which should be both a benevolent and a rational 
religion. With expressions of mortification, he 
admitted that he had failed, for the sceptical age 
would have nothing to do with his improved reli- 
gion. " What, my friend, shall 1 do ? " he mourn- 
fully asked. The wily ex-bishop and diplomat 
politely condoled with the disappointed reformer. 
He hardly knew, he said, what to advise in a matter 
so difficult as the improvement of Christianity. 
"Still," said he, after a moment's pause, and with 
a smile, " there is one plan you might try." His 
friend's attitude and look showed how eager he was 
to be advised. But what would the advice be? 
There was a somewhat prolonged silence before 
Talleyrand answered. "I recommend to you," he 
said, "to be crucified for mankind, and to rise again 
on the third day !" It was a lightning flash, and 
the reformer stood, at least for the moment, awed 
and reverent before the stupendous fact suggested 
by the great diplomat. 

1051. CHRISTIANITY, Argument for. The fol- 
lowing story was told in my hearing by one of our 
ministers, and I can quite believe it to be true. An 
infidel one day haranguing a crowd, attributed to 
Christianity all the evil which existed in the world, 
very much apparently to the satisfaction of his 
audience, when a young man with a pale, spiritual- 
looking countenance, accompanied by another who 
appeared recently to have suffered great privation, 
made his way from the outside of the crowd to 
where the demagogue stood and said : " Stop. I 
found that man hopeless, penniless, hungry, clothed 
in rag*. T took him home, and fed, and clothed, 

U - 



CHRISTIANITY ( 114 ) CHRISTIANITY 



and nourished him. It was Christ that taught me to 
do that." The speaker was nonplussed, as you may 
suppose. His eloquent diatribe against Christianity 
was abruptly terminated. There was little sym- 
pathy with his statements, and little chance of his 
making converts to iufidelity among those who had 
become acquainted with that fact. — Dr. Landels. 

1052. CHRISTIANITY, Argument for, against 
idols. Amongst the worshippers that day was one 
man that is worthy of mention. He was a short, 
spare man, with a dreamy look about his face, as 
though his thoughts were wandering far off. I 
could see at a glance he was a Buddhist priest. A 
strange sight, indeed, to see such a man in such an 
assembly ! I found out afterwards that he belonged 
to a neighbouring monastery, where there was a 
large staff of priests, and that he was second in 
authority in it. He and another, not present, had 
determined to become Christians. He told me that, 
in consequence of a vow made by his father, he had 
been dedicated to the idols, and ever since he was 
three years old he had lived in the monastery, and 
had been engaged in their service. I said to him : 
" During all that time have you ever known peace 
of soul ? " The dreamy look instantly vanished, and 
his eyes lighted up, as he at once replied, with a 
vigour that startled me: "Never/" "Don't you 
believe that the idols have power to save, then ? " 
I asked him. " Certainly not : they are made of 
earth, and how can earth save ? You build the 
wall there," he said, pointing to it, "of earth. 
Can the wall save ? and yet the idols are made of 
the same materials." — Rev. J. Macgowan {Amoy). 

1053. CHRISTIANITY, by proxy. Mr, Spurgeon 
tells a story of a man who used to say to his wife : 
u Mary, go to church, and pray for us both." But 
the man dreamed one night, when he and his wife 
got to the gate of heaven, Peter said : " Mary, go 
in for both." He awoke and made up his mind 
that it was time for him to become a Christian on 
his own account. 

1054. CHRISTIANITY, cannot be extinguished. 

A medal was struck by Diocletian, still extant, 
bearing the inscription, "The name of Christian 
being extinguished ; " a striking illustration of that 
expression of the Psalmist, why do the heathen 
imagine a vain thing ? — B. 

1055. CHRISTIANITY, Effects of. The shock 
that buried Lisbon in 1755 never ceased to vibrate 
till it reached the wilds of Scotland and the vine- 
yards of Madeira. It was felt among the islands of 
the Grecian Archipelago, and it changed the level 
of the solitary lakes that sleep beneath the shadow 
of the North Alps. Even so the shock that Satan's 
kingdom sustained when Christianity was estab- 
lished will not cease to vibrate till it move the 
whole world. — Hardwicke. 

1056. CHRISTIANITY, Facts of. Athenagoras, 
a famous Athenian philosopher in the second cen- 
tury, not only doubted the truth of the Christian 
religion, but was determined to write against it. 
However, upon an intimate inquiry into the facts on 
which it was supported, in the course of his collect- 
ing materials for his intended publication, he was 
convinced by the blaze of its evidence, and turned 
his designed invective into an elaborate apology, 
which is still in existence. 



1057. CHRISTIANITY, Growth of. In the first 
1500 years of the history of Christianity it gained 
100,000,000 of adherents; in the next 300 years, 
100,000,000 more ; but in the last one hundred 
years it has gained 210,000,000 more. Please make 
these facts vivid. Here is a staff. Let it represent 
the course of Christian history. Let my hand 
represent 500 years. I measure off 500, 1000, 
1500 years. In that length of time how many 
adherents did Christianity gain? 100,000,000. I 
add three finger-breadths more. In that length of 
time how many adherents did Christianity gain ? 
100,000,000. In the three hundred years succeed- 
ing the Reformation Christianity gained as many 
adherents as in the 1500 years preceding ; but I 
now add a single finger's breadth to represent one 
century. How many adherents has Christianity 
gained in that length of time ? 210,000,000 more. 
Such has been the marvellous growth of the Chris- 
tian nations in our century, that in the last 83 years 
Christianity has gained more adherents than in the 
previous eighteen centuries. These are facts of 
colossal significance, and they cannot be dwelt on 
too graphically or too often. By adherents of 
Christianity I mean nominal Christians — that is 
all who are not Pagans, Mohammedans or Jews. 
At the present rate of progress, it is supposed there 
will be 1,200,000,000 of nominal Christians in the 
world in the year 2000. — Rev. Joseph Cook. 

1058. CHRISTIANITY, has the first claim. 

Chrysostom was educated for the profession of 
the law, and had among other instructors, the 
famous rhetorician, Libanus, the friend of Julian 
the Apostate ; who on being asked when about to 
die as to who could be found competent to succeed 
him, answered, "John [Chrysostom] if the Chris- 
tians had not stolen him away." — Dr. Fish. 

1059. CHRISTIANITY, Heathen children em- 
bracing. " One boy, the child of heathen parents, 
who has committed to memory the prayers given 
in the first book and prays morning and evening, 
came to me and said : ' Sir, please do not reckon me 
with the heathen boys, but with the Christians.' 
He has no father, and his mother dislikes his pray- 
ing ; but he goes to a secret place, and sometimes 
takes other boys with him to pray. . . . ' Formerly,' 
said one, 4 we heard nothing about the Bible ; now 
we hear it from our very children.'' " — Rev. S. Mateer 
[Travandrum]. 

1060. CHRISTIANITY, Heathen testimony to. 

To the father of one of the little girls [in the Zenana 
mission] the taunt was : " If your daughter learns 
she will be sure to become a Christian, and a Chris- 
tian will marry her, which will be a great disgrace 
to you." The wise father had the sense to reply : 
" You are very ignorant, and I wish my child to 
learn. . Even if she should become a Christian I 
shall be glad, as that is a good and pure religion." — 
Mrs. Duthie [Nagercoil.] 

1061. CHRISTIANITY, Heathen testimony to. 

Men are beginning to understand the Christian 
motive, to be influenced by the Christian story, 
and won by the love of Christ. 1 This knowledge 
is a broad, firm highway to heaven,'' was the testi- 
mony of one who listened to us on one occasion, 
while his face at the time showed he was rejoicing 
in some light he had never seen before. — Rev. J. H. 
Hacker [Neyoor, India], 



CHRISTIANITY 



CHRISTIANITY 



1062. CHRISTIANITY, in death. James Hay 
Beattie, son of Dr. James Beattie, Professor of 
Moral Philosophy and Logic in the University of 
Aberdeen, was cut down by disease in the morning 
of his days. When his disorder had made great 
progress, and he saw death approaching, he met it 
with the utmost : resignation and calmness. One 
evening, when it was supposed he was about to 
expire, and his physician entered his chamber, 
fixing his eyes on him, he sweetly exclaimed, " Doc- 
tor, how pleasant a medicine is Christianity ! " — 
Religions Tract Society Anecdotes. 

1063. CHRISTIANITY, Influence of, externally. 
The red Kafir, as the heathen is commonly termed, 
contents himself with a covering of a blanket well 
smeared with red ochre, and worn until it can be 
worn no longer. Christianity begets at once a sense 
of propriety which requires decent clothing, and 
the whole family of the Christian Eafir is distin- 
guishable from the family of a heathen Kafir in 
this respect. The red Kafir is satisfied with a hut 
consisting of a single room, in which privacy is 
impossible. The Christian influence awakens the 
desire for a separation of the sleeping chamber from 
the outer room, and this entails either a much 
larger hut, or the erection of a square house. 
Similarly, the heathen Kafir has no desire for the 
education of his children, and no regard for books ; 
while the Christian is under influences which con- 
tinually urge upon him the importance of educa- 
tion. — London Missionary Report. 

1064. CHRISTIANITY, Need of. It seems but 
yesterday that I first stood before John Lawrence, 
in April 1846, at the town of Hoshiarpore, the 
capital of a district in the Jullnndur Doab, which 
was my first charge. . . . Seated round the small 
knot of Europeans were scores of Sikh and Moham- 
medan landholders, arranging with their new lord 
the terms of their cash assessment. John Lawrence 
was full of energy — his coat off, his sleeves turned 
up above his elbows —and was impressing upon his 
subjects his principles of a just state demand, and 
their- first elementary ideas of natural equity ; for, 
as each man touched the pen, the unlettered token 
of agreement to their leases, he made them repeat 
aloud the new trilogue of the English Government 
— " Thou shalt not burn thy widow ; thou shalt not 
kill thy daughters ; thou shalt not bury alive thy 
lepers ; " and old greybeards, in the families of some 
of whom there was not a single widow or a female 
blood-relative, went away chanting the dogmas of 
the new Moses, which next year were sternly 
enforced. — Anon. 

1065. CHRISTIANITY, neglected by its pro- 
fessors. When Sir David Brewster arranged his 
subjects and his contributors for his "Enclyclo- 
psedia," he allotted the article " Christianity " to 
his talented friend Andrew Thomson, then at 
Sprouston, and soon after at Perth. On the pros- 
pect of his settling in Edinburgh, Dr. Thomson 
found that he could not overtake all his literary 
engagements, and recommended that the singular 
but noble genius of Chalmers should be called to 
grapple with the grand theme. Said the pastor 
of Kilmany, yet far more alive to the claims of 
chemistry than to those of Christianity, " You ask 
me to write on a subject of which I know absolutely 
nothing." "Oh," said his correspondent, "you'll 
soon learn ; we shall send you books ; just begin." 



He did " begin," not so much to read as to think ; 
for hitherto, as he said long afterwards on a re- 
trospect of years, he had been "measuring all 
magnitudes save only the mighty magnitude of 
eternity." 

1066. CHRISTIANITY, No substitute for. 

When at Brussels Chesterfield was invited by 

Voltaire to sup with him and Madam C . 

The conversation happening to turn upon the affairs 

of England, " I think, my lord," said Madam C , 

" that the parliament of England consists of five or 
six hundred of the best informed men in the king- 
dom ? " "True, madam, they are generally sup- 
posed to be so." " What then can be the reason 
they tolerate so great an absurdity as the Christian 
religion ? " "I suppose, madame," replied his lord- 
ship, " it is because they have not been able to sub- 
stitute anything better in its stead ; when they can, 
I do not doubt but in their wisdom they will readily 
adopt it." 

1067. CHRISTIANITY, not a thing of the in- 
tellect. We cannot but admire the spirit of the 
Scotchwoman, who, when asked many questions 
by her minister on application for communion, 
could not answer one ; and on retiring by his 
advice to learn something, turned to him, and with 
tears on her cheeks, said, " Sir, sir, I canna speak 
for Christ, but I can dee for Him." — Benton. 

1068. CHRISTIANITY, not extinct yet. Nearly 
a hundred years ago Voltaire resided at Geneva. 
One day he said to some friends in a boastful sneer- 
ing tone, "Before the beginning of the nineteenth 
century, Christianity will have disappeared from 
the earth ! " Well, how is it ? In the same house, 
in that same room where those impious words were 
spoken, what think you there is now ? A large 
deposit of Bibles ! So much for Voltaire's pre- 
diction ! 

1069. CHRISTIANITY, Practical. Oliver Crom- 
well on one occasion was visiting one of the great 
churches of our land, and discovered in the niches 
of one of its side chapels a number of silver statues. 
" What are these ? " demanded he sternly of the 
trembling dean who was showing him round the 
church. "Please your highness," was the reply, 
"they are the twelve apostles." "The twelve 
apostles, are they ? Well, take them away at once 
and melt them down and coin them into money 
that, like their Master, they may go about doing 
good." — Rev. R. Morion. 

1070. CHRISTIANITY, Practical and polemical. 

Two learned physicians and a plain honest country- 
man, happening to meet at an inn, sat down to 
dinner together. A dispute presently arose between 
the two doctors on the nature of aliment, which pro- 
ceeded to such a height, and was carried on with so 
much fury, that it spoiled their meals, and they 
parted extremely indisposed. The countryman, in 
the meantime, who understood not the cause, though 
he heard the quarrel, fell heartily to his meat, gave 
God thanks, digested it well, returned in the strength 
of it to his honest labour, and in the evening received 
his wages. Is there not sometimes as much_ differ- 
ence between the polemical and practical Christian ' 
— Clerical Library. 

1071. CHRISTIANITY, Spread of. When the 
Twenty-second Legion returned from the siepe of 



CHURCH 



CHURCH 



Jerusalem, Titus sent it to the bauks of the Rhine, 
and with it Crescentius, who was the first that carried 
the word of God into the Rhingau and founded the 
new religion. God ordained that these ignorant 
men who had pulled down the last stone of His 
temple upon the Jordan, should lay the first of 
another upon the banks of the Rhine. — Victor Hugo. 

1072. CHURCH, A prayerless. A worthy minis- 
ter of the gospel, in North America, was pastor of 
a flourishing church. He was a popular preacher, 
but gradually became less to his hearers, and his 
congregation very much decreased. This was solely 
attributed to the minister ; and matters continuing 
to get worse, some of his hearers resolved to speak 
to him on the subject. They did so ; and when the 
good man had heard their complaints, he replied, 
* ' I am quite sensible of all you say, for I feel it to 
be true ; and the reason of it is, that I have lost my 
prayer-book." They were astonished at hearing 
this, but he proceeded : " Once my preaching was 
acceptable, many were edified by it, and numbers 
were added to the church, which was then in a 
prosperous state. But we were then a praying 
people. . . They took the hint. Social prayer 
was again renewed and punctually attended. Ex- 
ertions were made to induce those who were without 
to attend the preaching of the Word. And the 
result was, that the minister became as popular as 
ever, and in a short time the church was again as 
flourishing as ever. — Clerical Library. 

1073. CHURCH, A reformed. Not long since 
a clergyman was delivering a lecture in London on 
the subject of the Papal aggression. The place was 
crowded in every part. J ust as he was at the height 
of his argument, and amid the breathless silence of 
his audience, a Roman Catholic hearer shouted at 
the top of his voice, " Your Church is only a mush- 
room Church." Great confusion prevailed, and 
Borne were for expelling the intruder by main force. 
The clergyman blandly requested the people to keep 
quiet, and not to interfere with " the gentleman." 
"Our Church, thank God," said the lecturer, "is, 
in a sense, a mushroom Church, for, may I ask, 
what is a mushroom ? Is it not a thing of purity 
springing out of a bed of corruption? " This turn- 
ing of the tables called forth much approval. — 
Family Friend. 

1074. CHURCH, A slumbering. You have all 
read the fairy tale : A great Eastern city beleaguered 
by fierce foemen, was arming in resistless strength, 
to issue from her gates and sweep away, as a driving 
tempest the chaff, the insolent invader. But from 
the camp of the foe came forth a mighty magician, 
and with a breath of his sorcery changed the whole 
city into stone. Everything wherein life had been, 
became a cold, dead statue. There stood the paw- 
ing war-horse, with nostril distended, caparisoned for 
battle. There stood the mailed champion, ready to 
spring to his seat and lay lance in rest for the onset. 
But alas ! the strong arm was cold stone on the 
neck of the petrified charger. There stood the 
serried infantry, with armour and plumes, and up- 
floating banners, but each man cold, breathless, 
lifeless. The eye had a stony glare. Hand, brow, 
lip ; were frozen to marble. All still — silent — death- 
struck ! Alas ! picture sadly truthful of Christ's 
slumbering Church to-day. — Wadswortlu 

1075. CHURCH, A slumbering. A father took 



his little child out into the field one Sabbath, and 
he lay down under a beautiful shady tree, it being 
a hot day. The little child ran about gathering 
wild flowers and little blades of grass, and coming 
to his father and saying : " Pretty ! pretty I" At 
last the father fell asleep, and while he was sleeping 
the child wandered away. When he awoke, his 
first thought was " where is my child ? " He looked 
all around, but he could not see him. He shouted 
at the top of his voice, and all he heard wan the 
echo of his own voice. Running to a little hill, he 
looked around and shouted again, but all he heard 
was the echo of his own voice. No response ! 
Then going to a precipice at some distance, he 
looked down, and there upon the rocks and briers, 
he saw the mangled form of his loved child. He 
rushed to the spot, and took up the lifeless corpse, 
and hugged it to his bosom, and accused himself of 
being the murderer of his own child. While he was 
sleeping his child had wandered over the pi'ecipice. 
I thought as I heard that, what a picture of the 
Church of God ! How many fathers and mothers, 
how many Christian men are sleeping now while 
their children wander over the terrible precipice a 
thousand times worse than that precipice, right intc 
the bottomless pit of hell. Father, where is your 
boy to-night ? — Moody. 

1076. CHURCH, and wealth. Thomas Aquinas, 
surnamed the Angelical Doctor, who was highly 
esteemed by Pope Innocent IV., going one day into 
the Pope's chamber, where they were reckoning 
large sums of money, the Pope, addressing himself 
to Aquinas, said, " You see the Church is no longer 
in an age in which she can say, ' Silver and gold 
have I none.'" "It is true, holy father," replied 
the Angelical Doctor, " nor can she now say to the 
lame man, Rise and walk." 

1077. CHURCH, and work. A good pastor once 
said : " It is a rule of mine never to do anything 
myself which I can get some one else to do." He had 
the right idea. He had a church to induce into 
Christian activity. If he did all the work, they 
would lose their chance, and thereby they would be 
damaged. He saw that the work was done ; but 
he let the people have the benefit of doing it. 

1078. CHURCH, Broad and Narrow. The author 
of the *' Autocrat of the Breakfast Table " describes 
the Broad Church and the Narrow Church some- 
thing on this wise : — " The Narrow Church are in 
the ship's boats of humanity, rowing away with all 
their might from the great hulk on which are the 
mass of human beings who say they are sinking in 
the waves, and, as they row, are singing, ' We are 
safe, we are safe.' The Broad Church remain on 
board trying to help, and declaring that the hulk 
will not sink." Now, unconsciously, he has come 
very near a true definition. It is not those who 
say that all men will be saved who are broad ; the 
narrowest people can preach universal salvation. 
But that is the real Broad Church which does most 
to save all men from sin and hell ; has the most 
missions, most revivals ; seeks and prays most 
earnestly for the good of men here and hereafter. 
And that is the Narrow Church that does the least 
for others ; that confines its efforts most to the 
bodies and outward condition of men. True Chris- 
tianity is ever broad, wide- reaching, seeking the 
salvation of the world. — P. 

1079. CHURCH, Caste in. The clergyman then 



CHURCH 



( "7 ) 



CHURCH 



urged him again to repentance ; advised him to 
return, like the prodigal son, to attend church and 
to devote his future life to good works. Colonel 
Burr interrupted his visitor and said : " You don't 
seem to know how I am viewed by the religious 
public, or by those who resort to your churches. 
Where is there a man among all such whom I would 
be willing to meet, and who would welcome me 
into his pew ? of your own congregation, would — 
or — give me a seat ? These are our merchant 
princes, men who give tone to Wall Street and fix 
the standard of mercantile morals in our city. 
Would they make Aaron Purr a welcome visitor to 
your church? Rather, indeed, I may ask would 
you yourself do so 'I How would you feel walking 
up the aisle with me, and opening your pew door 
for my entrance ? " Dr. Matthews replied that such 
an event would give him great pleasure. "Then," 
said Burr, " you would indulge your feelings of 
kindness at the expense of your usefulness as the 
minister of your congregation." — Littles Historical 
Lights. 

1080. CHURCH, Changes in. Some one asked 
Boniface the martyr whether it were lawful to give 
sacramental wine in a wooden cup. "Time was," 
said he, "when there were wooden chalices and 
golden priests ; but now there are golden chalices 
and wooden priests." — Christian Age. 

1081. CHURCH, Decay of. Said one of the 
most eminent of laymen once, making a platform 
missionary address, " I have heard of churches starv- 
ing out from a saving spirit ; but I have never 
heard of one dying of benevolence. And if I could 
hear of one such, I would make a pilgrimage to it, 
by night, and in that quiet solitude, with the moon 
shining and the aged elm waving, I would put my 
hands on the moss- clad ruins, and gazing on the 
venerable scene, would say, 1 Messed are the dead 
who die in the Lord 1 ' " — The Preacher's Lantern. 

1082. CHURCH, Dissension in. The harmony 
of churches is often disturbed by very little things. 
In 1778 there was a division in the Society at 
Halifax about an angel with a trumpet in his hand, 
which one party would have fixed on the top of a 
sounding board over the pulpit, while the other 
party would not consent to it, and the difficulty 
was so great that the circuit preachers could not 
reconcile the contending parties, so they agreed to 
leave it to Mr. Wesley and abide his decision. 
When Mr. Wesley came, he gave his judgment 
against the angel, and to put an end to all future 
strife, he requested Mr. Bradford to offer a burnt 
sacrifice of the angel on the altar of peace. He 
did so, and the apple of discord was removed, and 
Zion became again a quiet habitation. — Anecdotes of 
the Wesleys. 

1083. CHURCH, Extension of. Michael Angelo 
one day came into the studio of Raphael when the 
artist was not in. On the canvas figures were 
sketched. Angelo took the chalk and drew lines 
outside the figures, making them larger. He then 
wrote underneath amplius. It was the turning- 
point in Raphael's career ; hitherto he had been 
too cramped. To the Church of Christ we say, 
amplius— larger. — WeeJcly Pulpit. 

1084. CHURCH, Failings in. "I remember 
going over the Alp3 in a railway train when there 
was a great deal of snow. We came to a stand- 



still, although the engine, a very powerful one, was 
in full work. I looked out of the window, and 
followed soon after with my body — for I did not 
like the look of things — and saw that although the 
engine was making the wheels go round, the lines 
were so slippery it could get no grip upon them, and 
so the train stood still. That is what some of us 
have to complain of in our churches. There are 
good wheels going round, but they cannot get a 
grip. It is the Gospel, but there is no grip, and the 
train does not move." — Spurgeon. 

1085. CHURCH, Foundation and completion of. 

In Florence are two fine statues of the architects of 
the Cathedral. Arnolfo, who commenced it, is look- 
ing down as if examining the foundations, while 
Brunelleschi, with a plan of the cupola on his knee, 
is^ looking up at the completion of his design. — 
Newman Hall. 

1086. CHURCH, Freedom in. It was the custom 
of old, in burying the dead, to lay their heads 
towards the sun-rising, by reason of a spiritual 
mystery and signification therein manifested ; but 
this was not an enforced law. So all laws and cere- 
monies should be free in the church, and not be done 
on compulsion, being things which neither justify 
nor condemn in the sight of God, but are observed 
merely for the sake of orderly discipline. — Luther'' r 
Table Talk. 

1087. CHURCH, Image of. The amaranth is a 
flower that grows in August : it is more a stalk thao 
a flower, is easily broken off, and grows in joyful 
and pleasant sort ; when all other flowers are gone 
and decayed, then this, being sprinkled with water, 
becomes fair and green again ; so that in winter 
they use to make garlands thereof. It is called 
amaranth from this, that it neither withers nor 
decays. I know nothing more like unto the Church 
than this flower, amaranth. For although the 
Church bathes her garment in the blood of the 
Lamb, and is coloured over with red, yet she is 
more fair, comely, and beautiful than any state and 
assembly upon the face of the earth. She alone is 
embraced and beloved of the Son of God, as His 
sweet and amiable spouse, in whom only He takes joy 
and delight. Moreover, the Church willingly suffers 
herself to be plucked and broken off, that is, she is 
loving, patient, and obedient to Christ her bride- 
groom in the cross ; she grows and increases again, 
fair, joyful, and pleasant, that is, she gains tha 
greatest fruit and profit thereby. At last, the body 
and stalk remain whole and sound, and cannot be 
rooted out. although raging and swelling be made 
against some of the members, and these be torn 
away. For like as the amaranth never withers or 
decays, even so the Church can never be destroyed 
or rooted out. But what is most wonderful, the 
amaranth has this quality, that when it is sprinkled 
with water, and dipped therein, it becomes fresh 
and green again, as if it were raised and wakened 
from the dead. Even so likewise the Church will 
by God be raised and wakened out of the grave, 
and become living again. For though temporal 
empires, kingdoms, and principalities have their 
changings, and like flowers soon fall and fade away, 
this kingdom, which is so deep rooted, by no power 
can be destroyed or wasted, but remains eternally. 
—Luther's Table Talk. 

1088. CHURCH, Image of. As we approached 



CHURCH 



CHURCH 



Chateau Queyras the ruins of a building were pointed 
out by Mr. Milsom in the bottom of the valley, close 
by the river side. " That," said he, " was once the 
Protestant temple of the place. It was burnt to 
the ground at the Revocation. You see that old 
elm-tree growing near it. That tree was at the 
same time burnt to a black stump. It became a 
saying in the valley that Protestantism was as dead 
as that stump, and that it would only reappear when 
that dead stump came to life ! And strange to say, 
since Felix Neff has been here, the stump has come 
to life — you see how green it is — and again Protes- 
tanism is like the elm-tree, sending out its vigorous 
offshoots in the valley." — Smiles [Country of the 
VaudoisJ. 

1089. CHURCH, Inconsistent. A working man, 
in humble dress, saw outside a certain ecclesiastical 
building " Christ Church" printed up; so in he 
went. But as he was entering a certain pew some 
one told him it was "let," and that he could not sit 
in it. So out he went, saying there was a mistake 
somewhere, for though it was " Christ Church " out- 
side, yet he found it was some one else's inside. — 
Rev. D. Burfovd Hooke. 

1090. CHURCH, Joining the. An old sea-captain 
was riding in the cars towards Philadelphia, and a 
young man sat down beside him. He said, " Young 
man, where are you going?" "I am going to 
Philadelphia to live," replied the young man. 
" Have you letters of introduction ? " asked the old 
captain. "Yes," said the young man, and he 
pulled some of them out. "Well," said the old 
sea-captain, " haven't you a church certificate ? " 
" Oh yes," replied the young man, " I didn't sup- 
pose you would want to look at that." " Yes," said 
the sea-captain, " I want to see that. As soon as 
you get to Philadelphia, present that to some Chris- 
tian church. I am an old sailor, and I have been 
up and down in the world, and it's my rule, as soon 
as I get into port, to fasten my ship fore and aft to 
the wharf, although it may cost a little wharfage, 
rather than have my ship out in the stream, floating 
hither and thither with the tide." — Talmage. 

1091. CHURCH, Love of. Archbishop Whitgift 
fell into an extreme sickness at his palace in Lam- 
beth ; of which, when the king had notice, he went 
presently to visit him, and found him in his bed in 
a declining condition and very weak ; and after 
some short discourse betwixt them, the king at his 
departure assured him, " he had great affection for 
him, and a very high value for his prudence and 
virtues, and would endeavour to beg his life of God 
for the good of his Church." To which the good 
Bishop replied, " Pro Ecclesia Dei, pro Ecclesia Dei : " 
which were the last words he ever spake ; therein 
testifying, that as in his life, so at his death, his 
chiefest care was of God's Church. — Izaac Walton. 

1092. CHURCH machinery, and God's Spirit. 

Suppose we saw an army sitting down before a 
granite fort, and they told us that they intended 
to batter it down, we might ask them, "How?" 
They point to a cannon ball. Well, but there is no 
power in that ; it is heavy, but not more than half 
a hundred, or perhaps a hundred, weight ; if all the 
men in the army hurled it against the fort, they 
would make no impression. They say, " No ; but 
look at the cannon." Well, there is no power in 
that. A boy may ride upon it, a bird may perch 



in its mouth ; it is a machine, and nothing more. 
" But look at the powder." Well, there is no power 
in that ; a child may spill it, a sparrow may peck it. 
Yet this powerless powder, and powerless ball, are 
put into the powerless cannon ; one spark of fire 
enters ; and then, in the twinkling of an eye, that 
powder is a flash of lightning, and that ball a 
thunderbolt, which smites as if it had been sent 
from heaven. So is it with our Church machinery 
at this day : we have all the instruments necessary 
for pulling down strongholds, and oh for the baptism 
of fire ! — Rev. William Arthur. 

1093. CHURCH-MEMBER, A cruel. One of the 

late Dr. Spencer's parishioners, in Brooklyn, New 
York, met him hurriedly urging his way down the 
street, one day ; his lip was set, and there was some- 
thing strange in that grey eye. " How are you to- 
day, doctor?" he said pleasantly. He waked as 
from a dream, and replied, soberly, " I am mad ! " 
It was a new word for a mild, true-hearted Chris- 
tian ; but he waited, and with a deep, earnest voice 
went on : "I found a widow standing by her goods 
thrown in the street ; she could not pay the month's 
rent ; the landlord turned her out, and one of her 
children is going to die ; and that man is a member 
of the church ! I told her to take her things back 
again. I am on my way to see him." 

1094. CHURCH-MEMBER, Sad end of. Never 
shall 1 forget the end of one with whom I was well 
acquainted, a member of the church of which I was 
pastor at Perth. At the solicitation of a traveller 
with whom he did business, he retired one evening 
to an hotel. Por the first time in his life he became 
intoxicated, went home, and in the heat of passion 
excited by liquor inflicted on his wife injuries of 
which she died. In due time he was tried, the evi- 
dence was conclusive, and sentence of death was 
pronounced. Never shall the scene be effaced from 
my memory. I attended him in his cell, and was 
the last to leave him on the scaffold ; and there, 
within sight of the church of which he had been 
forty years a member, was he hanged like a dog ! — 
Rev. Jabez Burns, D.D. 

1095. CHURCH-MEMBERSHIP, Early. Griffith 
John, the celebrated missionary to China, was ad- 
mitted to church-membership at the exceedingly 
early age of eight. His testimony is, " Had I not 
taken that step then, I doubt whether I should ever 
have been a missionary, if a member of a Christian 
Church at all." — Rev. J. Morley Wright. 

1096. CHURCH-MEMBERS, should be known. 

It is always a terrible condemnation of a church 
member, that no one should suspect him of being 
one. We have heard of a young lady who engaged 
for many months in a round of frivolities, utterly 
forgetful of her covenant with Christ. One Sunday 
morning, on being asked by a gay companion to 
accompany him to a certain place, she declined on 
the ground that it was the communion Sunday in 
her own church. " Are you a communicant ? " was 
the cutting reply. The arrow went to her heart. 
She felt that she had denied the Lord who died for 
her. That keen rebuke brought her to repentance, 
and a reconversion. Are there not many other 
professors of Christ who appear to be "lovers of 
pleasure more than lovers of God ? " — Cuyler. 

1097. CHURCH, Misjudgment of. An American 
gentleman said to a friend, " I wish you would come 



CHURCH ( i 

down to my garden, and taste my apples." He 
asked him about a dozen times, but the friend did 
not come ; and at last the fruit-grower said, " I 
suppose you think my apples are good for nothing, 
so you won't come and try them." — " Well, to tell 
the truth," said the friend, "I have tasted them. 
As I went along the road, I picked one up that 
fell over the wall, and I never tasted anything so 
sour in all my life ; and I do not particularly wish 
to have anymore of your fruit." — "Oh," said the 
owner of the garden, " I thought it must be so. 
Those apples around the outside are for the special 
benefit of the boys. I went fifty miles to select the 
sourest sorts to plant all round the orchard, so the 
boys might give them up as not worth stealing ; but, 
if you will come inside, you will find that we grow a 
very different quality there, sweet as honey. " Those 
who judge the church by its worst members, those 
most like the world, make the same mistake. — 
Spurgeon. 

1098. CHURCH, Neglect of. The Rev. William 
Grimshaw, an early Methodist of eccentric manner, 
freqiiently would preach before the doors of such as 
neglected the parish worship. " If you will not come 
to hear me at the church," he would say on these 
occasions, " you shall hear me at home ; if you perish, 
you shall perish with the sound of the gospel in your 
ears." — Stevens. 

1099. CHURCH, not to take the place of God* 

"I stay with the mother," exclaimed the Bishop of 
Wartzburg [during the times of the Reformation], 
meaning the Church of Rome ; " the mother, the 
1 mother!" "My lord," wittily replied Brentz, 
u pray do not, for the mother, forget either the 
Father or the Son ! " — B'Aubigne. 

1100. CHURCH, Safety of. "The bark of St. 
Peter can never be lost," said a councillor of Pius 
IX. "Yes, I know the bark is safe," replied the 
Pope ; " but nothing is said of the crew." 

1101. CHURCH, Secret of safety of, amid 
perils. The Rev. Mr. Logan, of Eastwood, owing 
to his great age, was prevented from taking part in 
the struggles of the "Ten Years' Conflict," but he 
warmly espoused the cause of the Free Church. 
There were not wanting friends who endeavoured 
to turn the aged servant of the Lord aside from the 
path of duty, alleging that it could not be expected 
that, at his age, lying, as he was, on a bed of 
languishing, he should leave the house where he 
had lived so long. He replied that he was simply 
obeying his Master — discharging a plain duty which 
love to his Lord demanded. In the spring of 1843, 

, a friend (the Rev. Mr. Gemmell, of Fairlie) preached 
for him, and after sermon went in to see him, now 
confined entirely to bed, and began to speak with 
him on the perils of the Church. " Yes," said Mr. 
Logan, "but I trust we shall at all hazards main- 
tain the spiritual rights of our Zion. When Caesar 
was crossing the Adriatic in a small vessel, the 
boatman hesitated and was afraid. Caesar said, 
' Ne timeas, Ccesarem vehis ' ( Fear not, you carry 

, Caesar). Much more reason have we to say, 4 NU 
timendum Christi duce"' (There is nothing to be 
feared with Christ for our leader.) The old man in 
repeating these words elevated himself in bed, and 
having pronounced them with a firm voice, imme- 
diately sank back, and laid his head upon the 
pillow, breathless and exhausted with the effort. 



19 ) CHURCH 

1102. CHURCH, Signs of a true. Origen, in 
his panegyric on the church at Athens, declares 
" every division, every schism was detestable to you ; 
you wept over the failings of your neighbours ; you 
thought their defects your own, and were impatient 
after every good work." — Harris. 

1103. CHURCH, Stability of. One of the Red 

Republicans of 1793 was telling a good peasant of 
La Vendue : — " We are going to pull down your 
churches and your steeples — all that recalls the 
superstitious of past ages and all that brings to 
your mind the idea of God." "Citizen," replied 
the good Vendeean, "pull down the stars then.'" 

1104. CHURCH, The, and Christ. " Our vessel 
when nearing port ; just after the pilot came on 
board, was enveloped in a dense fog : the pilot was 
able to guide her safely by going to the mast-head, 
where he could see over the fog. All his orders to 
those on deck were instantly obeyed. Is it not so 
with Christ ? 

Hidden 

From our sight, 
He above our lower darkness 

Stands in light : 
Hark, His words fall clear and cheery 

On the ear 
' I can see beyond the darkness, 

Never fear.' " 

— Captain Button. 

1105. CHURCH, The dead. Suppose I should 
go into a vast stone building that was filled full of 
funereal-looking pews, and that was made to look 
like a sepulchre, very little light being allowed to 
come in, and see rows of coffins standing in all the 
pews ; and suppose I should go around and look at 
these coffins, and read the inscriptions on them ; 
among which was this eminent name, and that 
eminent name ; and suppose that I should be told 
that this place, filled with coffins, in whom were 
men as dead as door nails, was the church of the 
living God? It would not be one particle more 
horrible than to go into great assemblies of men, 
pompously surrounded, who were dead to God, 
dead to love, dead to all spiritual elements, and 
whose life was a life of envy, and selfishness, and 
jealousy, and all uncharitableness, and call that 
God's church. — Beecher. 

1106. CHURCH, to be purged. When Oliver 
Cromwell was about to turn the Members of Parlia- 
ment out of their chamber, he pointed to the mace, 
and cried, " Take away that bauble ! " When He 
shall come, who will effectually purge the Church, 
He will say much the same of many ecclesiastical 
ornaments now held in high repute. Gowns and 
altars, and banners and painted windows, will all 
go at one sweep with " take away those baubles." 
Nor will the rhetorical embellishments and philo- 
sophies of modern pulpits be any more tenderly 
dealt with. " Take away this bauble " will be the 
signal for turning many a treasured folly into per- 
petual contempt. — Spurgeon. 

1107. CHURCH, Trials of the. The amianthus 
(asbestos) is found in Cyprus, and is so soft that it 
can be woven into a tissue. It suffers no injury 
when thrown into the fire, but, on the contrary, 
derives additional beauty from the process. This 
stone is the image of the Church, whereupon calami- 
ties and persecutions inflict no injury, but rather 
render her more brilliant and agreeable in God's 
eyes. — Luther. 



CHURCH 



( I20 ) 



CIRCUMSTANCES 



1108. CHURCH, True test of. The true test, 

then, of any church, or sect, or ministry, is not so 
much the knowledge which it gives, or the order 
which it secures, as its productiveness of new men 
in Christ Jesus, or of a higher degree of manhood ; 
and it is an awful test. I do not know the man or 
the minister that can stand up under it. I cannot. 
When I see, where there is the least disturbance 
among you, where there is the slightest disagree- 
ment in a Sunday-school matter, that the old worthy 
members of my church, who have been many years 
under my ministry, act just like anybody else, and 
squabble, and, full of answerings, call back, and 
carry away hard feelings, I say to myself, " I have 
not made many men yet." My preaching has been 
as poor as any other minister's. One fails for one 
reason, and another for another ; this man is run- 
ning after ordinances, that man is running after 
doctrines, and I am running after sentiment ; and 
we all come short together. When I judge from 
what you are, I feel that I am about as poor a 
minister as I know of. — Beecher. 

1109. CHURCH, Who make the. Latomus 

was the best among all my adversaries : his point 
was this : " What is received of the Church, ought 
not to be rejected." As the Jews said: "We are 
God's people ; " so the Papists cry : " The Church 
cannot err." This was the argument against which 
the prophets and apostles fought ; Moses sa} 7 s, 
" They moved me to jealousy with that which was 
not God, and I will provoke them to anger with a 
foolish nation." And St. Paul : " That he is a Jew 
which is one inwardly ; " and Isaiah : " In Him 
shall the Gentiles trust." "It is impossible," say 
they, "that God should forsake His Church, for He 
declares, 1 1 am with you always, unto the end of 
the world,' " &c. The question is, to whom do 
these words : with you, refer ? which is the true 
Church whereof Christ spake ? The perplexed, broken 
and contrite in heart, or the Romish courtesans and 
knaves ? — Luther. 

1110. CHURCH, Why some attend. An old 
man, who for years walked every Sunday from 
Newhaven to Edinburgh to attend the late Dr. 
Jones' church, was one day complimented by that 
venerable clergyman for the regiilarity of his appear- 
ance there. The old man unconsciously evinced 
how little he deserved the compliment by his reply : 
" 'Deed, sir, it's very true ; but above a', I like to 
hear the jingling o' the bells and see a' the braw 
folks." — Clerical Anecdotes. 

1111. CHURCH, Why some people attend. He 

stayed at home and she went to church. After 
dinner he asked her, "What was the text, wife?" 
" Oh, something, somewhere in Generations ; I've 
forgotten the chapter and verse. Mrs. High sat 
right before me with a Mother Hubbard bonnet on. 
How could I hear anything when I could not even 
see the minister ? I would't have worn such a 
thing to church if I'd had to have gone bare- 
headed." " How did you like the minister? "Oh, 
he's splendid ! and Kate Darling was there in a 
Spanish lace cape that never cost a farthing less 
than five pounds ; and they can't pay their butcher 
bills, and I'd wear cotton lace, or go without any 
first." " Did he say anything about the new mission 
fund ? " " No ; and the Jones girls were all rigged 
out in their yellow silks made over j you would 
have died laughing to have seen them Such tastes 



as those girls have, and the minister gave out that 
the Dorcas Society will meet at Sister Jones's 
residence — that old poky place." " Ic seems that 
you didn't hear much of the sermon." " Well, I'm 
sure it's better to go to church if you don't hear the 
sermon than to stay at home and read the papers ; 
and oh, Harry ! the new minister has a lovely 
voice ; it nearly put me to sleep. And did I tell 
you that the Riches are home from America, and 
Mrs. Rich had a real camel's hair shawl on, and it 
didn't look like anything on her? " 

1112. CHURCHES, for the poor. What magni- 
ficent churches we have for the wealthy. They 
occupy expensive corner plots ; they are built of 
granite or fine stone, painted with costly and ex- 
quisite taste ; they are upholstered with the softest 
and sleepiest of cushions, and when they are finished 
these words are cut on the portal : " The poor have 
the Gospel preached to them." I often think of 
the wag who saw such an inscription over such a 
door, and who, with a piece of chalk wrote under- 
neath, "Yes, but not here." — Rev. Geo. W. HepworLh. 

1113. CHURCHES. Rivalry amongst. They tell 
a funny incident which happened lately at an 
auction sale of damaged goods. A pair of blankets 
were up which seemed to take the eye of the crowd ; 
the highest bid was one dollar from a lady who was 
determined to have them. "Dollar fifty," cried a 
gentleman from the opposite side of the room. 
"Two dollars," echoed the lady. "Two fifty," 
nodded the man. "Three," screamed the lady. 
"Three fifty," rejoined the man. "Three fifty I'm 
offered," says the auctioneer. "Say four?" "Yes." 
" Four fifty, and that's all," added the gentleman. 
"Sold," cried the man with the hammer, bursting 
with laughter, "to Captain Smith, four dollars and 
a half." "Captain Smith," shouted the lady, 
"what! my husband ? " and raising herself on tip- 
toe to get a sight of him, " why, you good-for-nothing 
man, you have been bidding against your own 
wife ! " We sometimes see two churches belong- 
ing to the same Christian family, whose interests 
are precisely identical, bidding against each other 
for a choice location, or a favourite preacher. Isn't 
it just as ridiculous ? 

1114. CHURCHES, Stinginess of. In an instal- 
lation sermon at Buffalo Dr. Calkins recalled this 
characteristic remark of the late Dr. Brainard, of 
Philadelphia: "There are three qualifications of 
ministers — piety, fidelity, and poverty. The first 
two we must obtain of the Lord by prayer ; but we 
may trust the stinginess of the churches for the 
last. " 

1115. CIRCUMSTANCES, Adapting oneself to. 

A clergyman was complaining of want of society in 
the country where he lived ; and said, "They talk 
of runts; " that is, young cows. "Sir," said Mrs. 
Salisbury, " Mr. Johnson would learn to talk of 
runts ; " meaning that I was a man who would 
make the most of my situation, whatever it was. — 
Dr. Johnson. 

1116. CIRCUMSTANCES, Difference in. When 
Alexander was marching against the Persians he 
received a letter from Darius, containing terms on 
which he would submit to the conqueror. Upon 
his communicating these proposals to his friends, 
Parmenio, one of his generals, said : " If I were 
Alexander I would accept them." " So would I," 



CIRCUMSTANCES 



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CLEMENCY 



said Alexander, " if I were Parmenio." The answer 
returned to Darius was, that if he would come to 
him, he should find the best of treatment, if not he 
[Alexander] must come and seek him." — Little's 
Historical Lights (condensed). 

1117. CIRCUMSTANCES, God appointed. Napo- 
leon Bonaparte, when intoxicated with success and 
at the height of his power, is reported to have said, 
•'I make circumstances." Let Moscow, Elba, 
Waterloo, and St. Helena, that rocky isle where 
he was caged until he fretted his life away, testify 
to his utter helplessness in his humiliating downfall. 
— /. B. Gough. 

1118. CIRCUMSTANCES, Making the best of. 

Sydney Smith, when labouring at Foston-le-Clay in 
Yorkshire, though he did not feel himself to be in 
his proper element, went cheerfully to work in the 
firm determination to do his best. " I am l-esolved," 
he said, "to like it, and reconcile myself to it, 
which is more manly than to feign myself above it, 
and to send up complaints by the post of being 
thrown away, and being desolate, and such like 
trash." So Dr. Hook when leaving Leeds for a new 
sphere of labour said, "Wherever I maybe, I shall, 
by God's blessing, do with my might what my hand 
findeth to do, and if I do not find work / shall 
male it." — Smiles. 

1119. CIRCUMSTANCES, Making the best of. 

You have seen how plants and trees growing in the 
shade stretch out towards the light and send up 
their branches to catch the sunshine. So in spirits 
whose circumstances are ungenia) there is often a 
longing for God and heavenly communion not to 
be found among those more highly favoured. — B. 

1120. CIRCUMSTANCES may be discouraging. 

A Christian friend informed us that a number of 
years ago, an earnest preacher, named John Holmes, 
had an appointment to preach one evening at 
Castlebar in Ireland. On arriving at the place he 
found a congregation of three, to whom, not daunted 
or discouraged, he preached the words of everlasting 
life, doing his work for God in faith and zeal. One 
of the persons present was converted — a young 
man, who grew in grace, and was subsequently 
called to the ministry of God, and greatly used of 
the Lord in His service. It was a good hour's work 
when John Holmes preached the gospel of Christ 
to a congregation of three at Castlebar. One soul 
saved is worth a life of labour, and especially when 
that soul, thus won, becomes a soul- winner, and 
gathers others to the ark of God, as has that 
Castlebar convert, since known throughout the 
world as William Arthur, author o* "2 he Tongue 
of Fire." — Boston Christian. 

1121. CIRCUMSTANCES, Submission to. Dr. 

Johnson used to say, that a habit of looking on the 
best side of every event is better than a thousand 
a year. Bishop Hall quaintly remarks, "For every 
bad there might be a worse ; and when a man breaks 
his leg, let him be thankful it was not his neck." 

1122. CIRCUMSTANCES, The favourable in- 
fluence of. Mahomet sprang from the scorching 
valleys of Arabia ; Luther from the frozen mountains 
of Lower Germany ; Calvin from the inanimate 
plains of Picardy ; Cromwell from the stagnant 
marshes of the Ouse. As is the place, so is the 
man. — Latnartine. 



1123. CIRCUMSTANCES, Unfavourable, minis- 
tering to good. In one place near the Hospice of 
St. Bernard, I met with a curious natural con- 
servatory. The under surface of the snow having 
been melted by the warmth of the soil, which in 
Alpine regions is always markedly higher than that 
of the air, was not in contact with it. A snowy 
vault was thus formed, glazed on the top with thin 
plates of transparent ice ; and here grew a most 
lovely cushion of the Arctia Helvetica, covered with 
hundreds of its delicate rosy flowers, like a minia- 
ture hydrangea blossom. The dark colour of the soil 
favoured the absorption of heat ; and, prisoned in 
its crystal cave, this little fairy grew and blossomed 
securely from the very heart of winter, the un- 
favourable circumstances around all seeming sa 
many ministers of good, increasing its strength, 
and enhancing its loveliness." — Spurgeon. 

1124. CIVILISATION, Sign of. An Indian, on 
one occasion, was taken to a civilised state, and 
after his return to his native territory, he was 
asked by a visitor what had most of all impressed 
him as indicating the superiority of the white men 
over the Indians. His reply was striking and sug- 
gestive : "The ease with which they can get water. 
The white man turns the river into the walls of his 
house. By turning a little iron stick, he can get 
that which we pray for all our lives. " 

1125. CIVILITY, Effects of. When old Zacha- 
riah Fox, the great merchant of Liverpool, was 
asked by what means he contrived to realise so 
large a property as he possessed, his reply was — 
" Friend, by one article alone, in which you may 
deal too, if you please ; it is civility.'" 

1126. CLEANSING, Necessity of. No plants 
need rain more than those reared in large towns. 
They need it for cleansing as well as for refresh- 
ment. So with Christians who live in our busy 
centres — they need in an especial manner all those 
gracious influences of the spirit God has pledged 
Himself to give. — B. 

1127. CLEMENCY, A conqueror's. Julius Caasar 
was not more eminent for his valour in overcoming 
his enemies, than for his humane efforts in recon* 
ciling and attaching them to his dominion. In the 
battle of Pharsalia he rode to and fro, calling vehe- 
mently out, <: Spare, spare the citizens !" Nor were 
any killed, but such as obstinately refused to accept 
life. After the battle he gave every man on his 
own side leave to save any of the opposite from the 
list of proscription ; and at no long time after he 
issued an edict permitting all whom he had not yet 
pardoned to return in peace to Italy to enjoy their 
estates and honours. It was a common saying of 
Caesar, that no music was so charming to his ears 
as the requests cf his friends and the supplications 
of those in wan^ of his assistance. — Ariine. 

1128. CLEMENCY, A king's. The Emperor 
Adrian, meeting a man who had insulted him before 
he came to the government, said to him, " Approach, 
you have nothing to fear ; I am an emperor." 

1129. CLEMENCY, Appeal to. The chief of 
the Koreish were prostrate at his (Mahomet's) feet 
(after the conquest of Mecca). " What mercy can 
you expect from the man whom you have wronged ! " 
"We confide in the generosity of our kinsman," 



CLEMENCY 



( 122 ) 



COMFORT 



*' And you shall not confide in vain : begone ! you 
are safe, you are free." — Gibbon. 

1130. CLEMENCY, Victory of. The city of 
Cajeta having rebelled against Alphonsus, was in- 
vested by that monarch with a powerful army. 
Being sorely distressed for want of provisions, the 
citizens put forth all their old men, women, and 
children, and shut the gates upon them. The king's 
ministers advised his majesty not to permit them to 
pass, but to force them back into the city. Alphonsus, 
however, had too humane a disposition to hearken 
to such counsel. He suffered them to go unmolested ; 
and when afterwards reproached with the delay 
which this produced, he feelingly said, "I had 
rather be the preserver of one innocent person, than 
be the master of a hundred Cajetas." Alphonsus 
was not without the reward which such noble 
clemency merited. The citizens were so affected 
by it, that, repenting of their disloyalty, they soon 
afterwards yielded up the city to him of their own 
accord. 

1131. COARSENESS in criticism. A coarse 
mind makes rare havoc among delicate and beauti- 
ful things. I have a farmer in my parish, at whose 
house I was at tea not long since. Somebody else 
was there who was taking an interest in some rare 
pieces of old china , he held a cup up to the light, 
admired the softness and delicacy of the ware, and 
altogether found a good many attributes in the 
china which were quite new and strange to me, and 
did not much interest me either. My friend the 
old farmer sat it out pretty well for some time ; at 
last he broke in : " What a heap o' nonsense 'ee be 
talking surely all about a parcel o' bits o' cups and 
saucers, calling 'em purty, and delicate, and sic like. 
Now, if you'll come out into that yard, I'll show 
you a cow, as purty a thing as ever you set eyes on ; 
and look there at they little pigs. Now, there's 
sense in that ; but a parcel o' bits o' chany, there 
ain't no sense in it at all." Well, I'm not much of 
a connoisseur in old china-ware myself, but I could 
not help thinking that the fine arts would all of 
them have fared very badly with Farmer Pluggin, 
who would have preferred his beautiful cow or 
delicate pig to all the works of poets or painters. 
Now is not this the case, not only with some of 
the critics of Solomon's Song, but with some of 
those who find coarseness in the Bible ? — Preacher's 
Lantern. 

1132. COLDNESS in the Church, Influence of. 

" One day, when I was serving my apprenticeship 
in a factory on the banks of the Merrimac River," 
says the Hon. N. P. Banks, late Governor of 
Massachusetts, " a party of the hands saw a man a 
quarter of a mile down the river struggling amongst 
the broken cakes of ice. We could none of us for 
the moment determine his political complexion or 
bodily colour, but he proved, in the end, to be a 
negro in the water. Of course the first care was 
to rescue him ; but twice the victim slipped from 
the plank that was thrown him. The third time 
it was evident to our inner hearts that it was the 
negro's last chance, and so he evidently thought ; 
but as he again slipped from the board, he shouted, 
4 For the love of God, gentlemen, give me hold of 
the wooden end of the planJc this time.' We had been 
holding him the icy end." How often do Chris- 
tians make the same mistake ! We turn the icy 
end of the plank to our fellows, and then wonder 



why they do not hold on, and why our efforts do 
not save them. — Preacher's Lantern. 

1133. COLDNESS, Secret of. As soon as a man 
finds that he is beginning to think that all human 
hearts are cold, let him suspect himself. When an 
iceberg floats away from the frozen fields which lie 
near the pole, it cools the waters into which it 
drifts j the very Gulf Stream sinks in temperature 
as soon as the mountain of ice touches it. — Dr. 
Dale. 

1134. COLONIES, Claims of. I remember being 
at a little hotel in Australia for a few hours, and an 
intelligent lady, the landlady there, spoke to me, 
with tears in her eyes, and she said, ' : Mr. Jones, we 
never have a sermon here. An Anglican clergyman 
occasionally comes ; but we never have a sermon 
here, and we are rapidly becoming heathen." Her 
husband had already become a drunkard there. — 
Thomas Jones. 

1135. COLONISATION, Christian purpose of. 

The charter of Massachusetts, granted by Charles 
L, contains an expression of the hope that the 
settlers to whom it is granted ' ' may win and incite 
the natives of the country to the knowledge and 
obedience of the only true God and Saviour of man- 
kind and the Christian faith, which in our royal 
intention, and the adventurers' free profession, is 
the principal end of this plantation." The first seal 
of Massachusetts represents an Indian giving utter- 
ance to the words, "Come over and help us." — W. 
Fraser Rae. 

1136. COMFORT, Absence of. As the moon in 
eclipse, though obscured, yet goes on in a regular 
course as when 'tis full of light by the reflection of 
the sun, so some desolate martyrs, though, as it were, 
forsaken, and deprived of the bright beams of com- 
fort, yet persevere in their profession of the truth. 
— Dr. William Bates. 

1137. COMFORT, Absence of. Goethe, the 
greatest of German poets, whose long life was one 
long success, said : " They have called me a chil 1 of 
fortune, nor have I any wish to complain of the 
course of my life. Yet it has been nothing but 
labour and sorrow ; and I may truly say, that in 
seventy-five years I have not had four weeks of true 
comfort. It was the constant rolling of a stone 
that was always to be lifted anew." 

1138. COMFORT, A minister's. The Rev. Charles 
Woolfe, B.A., author of "The Burial of Sir John 
Moore," one night, during his dying illness, said, 
"I want comfort to-night." On being reminded 
that he had been the means of saving souls, he ex- 
claimed, " Stop, stop ! that is comfort enough for 
one night." — B. 

1139. COMFORT in death. Many years ago 
there was a dreadful accident in Heaton Main 
Colliery. The pit became flooded, and the water cut 
off the retreat of seventy-five men and boys ; they 
died of gradual suffocation, beyond all human help, 
but they had " a stronghold in the day of trouble.'" 
When the bodies were recovered nine months later, 
these words were found scratched on a tin candle- 
box in the pocket of the lad William Thew : " Fret 
not, dear mother, for we were singing while we had 
time, and praising God. Mother, follow God more 
than ever I did." — Miss Robinson. 



( 123 ) COMMON SENSE 



COMFORT 

1140. COMFORT in death. At Jucisa, a little 
village between Perugia and Florence, a poor man 
dying stood in need of comfort, and cried for a priest. 
Baldwin Brown stepped forward, and said, "I am 
not a priest, but I can tell the poor man something 
for his good." He spent an hour or two at night 
by that sad bedside, and spoke to the dying man of 
the living Saviour and His infinite love. — "In 
Mcmoriam, J. Baldwin Brown." 

1141. COMFORT in death. A Christian visitor 
was once visiting a very poor and sorely afflicted be- 
liever in Dublin, and sought to comfort him with the 
text, " In My Father's house are many mansions." 
" Stop a minute," said the dying but happy sufferer ; 
"that is a beautiful text, but there is one sweeter 
than it in the next verse : ' I will come again, and 
receive you unto Myself. ' " 

1142. COMFORT in trial. There was a good 
deal in what the little sick child said upon whom a 
surgical operation must be performed. The doctor 
said, " That child won't live through this operation 
unless you encourage him. You go in and get his 
consent." The father told him all the doctor said, 
and added, "Now, John, will you go through it? 
Will you consent to it ? " He looked very pale, and 
he thought a minute, and said, " Yes, father, if you 
will hold my hand, I will ! " So the father held 
his hand, and led him straight through the peril. — 
Talmage. 

1143. COMFORTER, Realising.— Sometimes, in 
the summer, when the chimes of old Trinity are 
ringing over in New York, one bell sounds across 
the water to my window clearer and sweeter than 
all the rest ; and in the Bible there is no other 
expression that to me is so sweet as " The God of 
all comfort ; " and there is no word that is sweeter 
to me than that word "Comforter" which Jesus 
employed. — Beecher. 

1144. COMFORTERS, Miserable. Cold comfort 
can some ministers render to afflicted consciences ; 
their advice will be equally valuable with that of 
the Highlander who is reported to have seen an 
Englishman sinking in a bog on Ben Nevis. " I 
am sinking ! " cried the traveller. " Can you tell 
me how to get out?" The Highlander calmly re- 
plied, "I think it is likely you never will," and 
walked away. — Spurgeon. 

1145. COMIC, Craving for the. " I am convinced 
the world will get tired (at least I hope so) of this 
eternal guffaw about all things. After all, life has 
something serious in it. It. cannot be all a comic 
history of humanity. Some men would, I believe, 
write a Comic Sermon on the Mount. Think of a 
Comic History of England, the drollery of Alfred, 
the fun of Sir Thomas More, the farce of his 
daughter begging the dead head, and clasping it in 
her coffin on her bosom. Surely the world will be 
sick of this blasphemy." — Douglas Jerrold. 

1146. COMMANDMENT, The New. There is a 
tradition that Archbishop Ussher, passing through 
Galloway, turned aside on a Saturday to enjoy the 
congenial society of Rutherford. He came, however, 
in disguise ; and being welcomed as a guest, took his 
place with the rest of the family when they were 
catechised, as was usual, that evening. The stranger 
was asked, How many commandments are there? 
His reply was, Eleven. The pastor corrected him, 

■ 



but the stranger maintained his position, quoting 
our Lord's words, "A new commandment I give unto 
you, that ye love one another." They retired to rest, 
all interested in the stranger. Sabbath morning 
dawned. Rutherford arose and repaired, as was his 
custom, for meditation, to a walk that bordered on 
a thicket, but was startled by hearing the voice of 
prayer — prayer, too, for the host, and on behalf of 
the souls that day to assemble. It was no other 
than the holy archbishop, and soon they came to an 
explanation. With great mutual love they conversed 
together, and at the request of Rutherford the arch- 
bishop went up to the pulpit, conducted the service 
of the Presbyterian pastor, and preached on " The 
New Commandment." — Dr. A. Bonar. 

1147. COMMANDMENTS, Investigation of. I 

have many times essayed thoroughly to investigate 
the Ten Commandments, but at the very outset, " I 
am the Lord thy God," I stuck fast ; that very one 
word, I, put me to a non-plus. He that has but 
one word of God before him, and out of that word 
cannot make a sermon, can never be a preacher. — 
Luther's Table Talk. 

1148. COMMANDMENTS, where most needed. 

Some missionary lately went with a lot of tracts 
containing the Ten Commandments. A Mandarin 
read them, and he sent back a very polite message, 
to the effect that those tracts were very good indeed ; 
he had never read any laws so good as these ; very 
fine, indeed, they were ; but they had not so much 
need of them in China as they had among the 
English and French — would the missionary have 
the goodness to distribute them where they were 
most wanted. — Spurgeon. 

1149. COMMENDATION a help. Dr. Neale of 
Boston tells this anecdote of Dr. Stillman, his dis- 
tinguished predecessor, of revolutionary times. One 
Sunday morning he preached, as he thought, a poor 
sermon : he was so mortified that he could not eat 
his dinner, and went, feeling ill, to bed. "Jeph- 
thah," he faintly said, " I shall not be able to 
preach this afternoon. You must see the deacons, 
and ask them to get some other minister to supply 
my pulpit." Jephthah, who understood the case 
perfectly, said very respectfully he would go. " Dr. 
Stillman ought to have a rest, dear man, but I feel 
bad for the people ; they will be disappointed, but 
folks is queer. They doesn't want to hear any- 
body else. I heard Mrs. Smith say this morning, 
what a beautiful sermon the doctor preached ! But 
I'll tell the deacons Massa Stillman is wearin' 
hisself out." "You needn't go," said the doctor, 
brightening up. " I feel better. Brush my boots, 
Jephthah, and I'll try to preach myself." He went 
into the pulpit, and never preached more powerfully 
and eloquently than he did that afternoon. 

1150. COMMERCE and self-denial. During 
the excitement aroused by the Stamp Act, the 
importers of New York, Boston, and Philadelphia 
entered into a solemn compact to purchase no more 
goods of Great Britain until the Stamp Act should 
be repealed. The people applauded the action of 
the merchants, and cheerfully denied themselves all 
imported luxuries. — Little's Historical Lights. 

1151. COMMON SENSE, Sanctified. I am never 
excited in my most exciting meetings. I can sleep 
like a top within three minutes of going into a 
meeting, and I can be sound asleep three minutes 



COMMON 



( 124 ) 



COMMUNION 



after leaving it. If I were to get into a state of 

nervous excitement I should have been dead long 
ago. The great defect, if I may be permitted to 
say so, of your services in England, especially of the 
services of the Church, is that they alienate the 
masses by their excessive length and their lack of 
interest and vitality. Your religious services are 
adjusted to the needs of an age before railways were 
invented and telegrams had revolutionised the whole 
method of communication between man and man. 
You want telegrammatic services (if I may use the 
phrase), if the busy men of the latter end of the 
nineteenth century are to attend them. None of 
our meetings exceeded one hour in length, and they 
were always broken up with plenty of singing. 
Long services are a mistake. You want prayers 
short and to the point, with straightforward ad- 
dresses from the heart of the speaker to the hearts 
of the listeners. In short, the great need of the 
Church here, as elsewhere, is sanctified common 
sense. — Moody. 

1152. COMMON things, Value of. A rich 
nobleman was once showing a friend a grea,t col- 
lection of precious stones, whose value was almost 
beyond counting. There were diamonds, and 
pearls, and rubies, and gems from almost every 
country on the globe, which had been gathered by 
their possessor by the greatest labour and expense. 
"And yet," he remarked, "they yield me no 
income." His friend replied that he had two 
stones, which cost him but five pounds each, yet 
they yielded him a very considerable annual 
income. And he led him down to the mill and 
pointed to the two toiling grey millstones. 

_ 1153. COMMUNION at Lord's Table. A mis- 
sionary from the East once said, that one of the 
hindrances to the elevation of the people was that 
the families did not eat together. "Very much of 
our acquaintance, of mutual help and love, comes 
from the family gatherings at the daily meals. The 
feasts of the Church together at the Lord's Supper, 
the meeting often with God and His people at some 
joyous feast dedicated to Him, are great helps to a 
more intimate acquaintance and a deeper love. 

1154. COMMUNION Day, the happiest. Dur- 
ing the sunshine of his prosperity, Napoleon I. 
thought but little of God and religious duties. 
But when his power had been broken, and he was 
an exile at St. Helena, he began to see the vanity 
of earthly things, and became earnest and attentive 
to religion. Then it was that he returned a very 
remarkable answer to one who asked him what was 
the happiest day in his life. " Sire," said his ques- 
tioner, " allow me to ask you what was the happiest 
day in all your life? Was it the day of your 
victory at Lodi ? at Jena ? at Austerlitz ? or was it 
when you were crowned emperor? or the day on 
which you entered Vienna, Dresden, or Berlin in 
triumph ? " " No, my good friend ! " replied the 
fallen emperor, " it was none of these. It was the 
day of my first communion ; that was the happiest 
day in all my life ! " 

1155. COMMUNION, Early. On the first of 
May in the olden times, according to annual cus- 
tom, many inhabitants of London went into the 
6elds to bathe their faces with the early dew upon 
the grass, under the idea that it would render them 
beautiful. Some writers call the custom supersti- 



tious. It may have been so ; but this we know, that 
to bathe one's face every morning in the dew of 
heaven by prayer and communion, is the sure way 
to obtain true beauty of life and character. — 
Spur g eon. 

1156. COMMUNION, Effects of. It is related 
that one of his hearers once asked, " How is it that 
Mr. B ram well always has something that is new 
to tell us when he preaches?" "Why," said the 
person interrogated, " you see Brother Bramwell 
lives so near the gates of heaven that he hears a 
great many things that we drfn't get near enough to 
hear anything about." 

1157. COMMUNION may be silent. The fer- 
vent piety of a simple peasant, an unlettered hus- 
bandman, was the joy of his pastor's heart. 
Whether going to his work or returning from it, 
never did that good man pass the church door 
without entering it to adore the Lord. He would 
leave his tools at the door and remain for hours 
together sitting or kneeling within. Mr. Vranney, 
who watched him with great delight, could never 
perceive the slightest movement of the lips. Being 
surprised at this circumstance, he said to him one 
day, "My good father, what do you say to our 
Lord in those long visits you pay to Him every day, 
and many times a day ? " "I say nothing to Him," 
was the reply. "7 look at Him, and He looks at 
me." — M onnin. 

1158. COMMUNION still sought. Euthydemus 
goes off feeling that his ideas are confused and 
contradictory upon that subject too (the subject of 
goodness), and that he truly knows nothing. This 
was a frequent result of a little conversation with 
the great Athenian questioner. Some kept away 
from so tantalising a sage, but Xenophon tells us 
that Euthydemus, who had been more often baffled 
than any one else, " thought that the. only way to 
improve himself was still to converse with Socrates." 
—Rev. H. R. Haweis, M.A. 

1159. COMMUNION, The last. The Rev. H. 

F. Lyte, the author of one or two of cur best 
hymns, graduated from his studies with honour, 
but settled down into a "dreary Irish curacy," 
where he toiled until compelled by ill-health to 
resign. He finally settled at Brixham, where he 
laboured for twenty years under many a cloud of 
pastoral difficulty and discouragement. While here 
he wrote the beautiful hymn which is known by 
Christians of every denomination. The first line 
will recall the whole — 

" Abide with me i^fast falls the eventide." 

This hymn was the last poetic utterance of Lyte, 
written as the shadows of the dark valley were 
closing his labours on earth. Though he was, as 
he says, scarcely " able to crawl," he made one 
more attempt to preach and to administer the Holy 
Communion. "0 brethren!" said he, "I can 
speak feelingly, experimentally on this point ; and 
I stand before you seasonably to-day, as alive from 
the dead, if I may hope to impress it upon you, and 
induce you to prepare for that solemn hour which 
must come to all, b}- a timely acquaintance with, 
appreciation of, and a dependence on the death of 
Christ." Many tearfid eyes witnessed the distri- 
bution of the sacred elements as given out by one 
who was already standing with one foot in the 



COMMUNION 



( 125 ) 



COMPLAINT 



grave. Having given, with his dying breath, a last 
adieu to his surrounding flock, he retired to his 
chamber, fully aware of his near approach to the 
end of time. As the evening of the sad day gathered 
its darkness, he handed to a near and dear relative 
his immortal hymn, with music accompanying, 
which he had prepared. His end is described as 
that of " the happy Christian poet, singing while 
strength lasted ; " and while entering the dark 
valley, pointing upwards with smiling countenance, 
he whispered " Peace, joy ! " 

1160. COMMUNION with God. There was each 
morning during his first sojourn in the Soudan one 
half-hour during which there lay outside Charles 
George Gordon's tent a handkerchief, and the whole 
camp knew the full significance of that small 
token, and most religiously was it respected by all 
there, whatever was their colour, creed, or business. 
No foot dared to enter the tent so guarded. No 
message, however pressing, was carried in. What- 
ever it was, of life or death, it had to wait until the 
guardian signal was removed. Every one knew 
that God and Gordon were alone in there together. 
— Bishop of Newcastle. 

1161. COMMUNION with God, A Christian's. 

On the last Sunday which Prince Albert spent on 
earth, he lay, with his sofa wheeled before the 
window, looking out upon the sky and clouds. 
Presently his daughter Alice, who had been play- 
ing to him his favourite hymns and chorals, turned 
and noticed that his eyes were closed. She waited 
until he opened them again, and said, "Father, 
dear, have you been asleep ? " " Oh no," he 
answered, "communing with happy thoughts — 
sweet thoughts." And those "sweet thoughts," 
his attendants testify, seemed, by the smile ever on 
his face, to remain with him to the end. Evidently 
they were thoughts like Melancthon's, when in the 
death hour a friend bent over him and asked if he 
wanted anything. " Nothing but heaven" said the 
good man ; and very soon he fell asleep in Jesus. 

1162. COMMUNION with God in Christ. When 
I walked one day on the top of Mount Washington 
(glorious day of memory ! such another day I think 
I shall not experience till I stand on the battlements 
of the New Jerusalem), how I was discharged of all 
imperfection ! The wide far-spreading country 
which lay beneath me in beauteous light — how 
heavenly it looked ! And I communed with God. 
I had sweet tokens that he loved me. My very 
being rose right up into his nature. I walked with 
Him. And the cities far and near — New York, 
and all the cities and villages that lay between it 
and me — with their thunder ; the wrangling of 
human passions below me, were to me as if they 
were not. Standing, as I did, high above them, 
it seemed to me as though they did not exist. 
There were the attritions, and cruel grindings, and 
cries, and tears, and shocks of the human life below, 
but I was lifted up so high that they were nothing 
to me. The sounds died out, and I was lost with 
God. And the mountain-top was never so populous 
to me as when I was absolutely alone. So it is with 
the soul that goes up into the bosom of Christ. 
There is a reach where the arrows of envy cannot 
strike you.— Beechcr. 

1163. COMPANION, Seeking to save. A man 

should be very well established in faith and virtue 



who attempts to reclaim a witty and agreeable pro- 
fligate ; otherwise he may become a convert, instead 
of making one. Chapelle, a person of this character, 
was met one day in the street by his friend Boileau, 
who took the opportunity of mentioning to lain his 
habit of drinking, and the consequences of it. Un- 
fortunately they were just by a tavern ; Chapelle 
only desired they might step in there, and promised 
he would listen patiently and attentively. Boileau 
consented ; and the event was, that about one in 
the morning they were carried home dead drunk, 
and in separate coaches. — Bishop Home. 

1164. COMPANIONSHIP, Christian. After 
Philip Henry, who came to Worthenbury a 
stranger, had been in the country for some time, 
his attachment to Miss Matthews, afterwards his 
wife, became manifest ; and it was mutual. Among 
the other objections urged by her friends against 
the connection, was this — that although Mr. Henry 
was a gentleman, and a scholar, and an excellent 
preacher, he was quite a stranger, and they did not 
even know where he came from. " True," replied 
Miss Matthews ; " but I know where he is going, 
and I should like to go with him." — Whitccross. 

1165. COMPASSION for suffering. A Mongo- 
lian's pity seems to flow out freely towards the 
suffering of all creatures, even the meanest and 
most vexatious. My bald-headed camel-driver was 
nearly driven to distraction one evening by a cloud 
of mosquitoes which kept hovering over and alight- 
ing on his shining pate. During the night there 
came a touch of frost, and when we rose in the 
morning not an insect was on the wing. Looking 
at them as they clung benumbed to the sides of the 
tent, he remarked, " The mosquitoes are frozen ; " 
and then added, in a tone of sincere sympathy, 
the Mongol phrase expressive of pity, " Hoarhe, 
Hoarhe." There was no sarcasm or hypocrisy 
about it. — Rev. James Gilmour, 31. A. 

1166. COMPLAINING, and working. Two gar- 
deners, who were neighbours, had their crops of 
early peas killed by frost ; one of them came to 
condole with the other on this misfortune. " Ah ! " 
cried he, " how unfortunate we have been, neigh- 
bour ! do you know I have done nothing but fret 
ever since. But you seem to have a fine healthy crop 
coming up already ; what are these ? " "These ! " 
cried the other gardener ; " why, these are what I 
sowed immediately after my loss." " What ! coming 
up already?" cried the fretter. "Yes; while you 
were fretting, I was working." "What ! don't you 
fret when you have a loss ? " " Yes ; but I always 
put off the fretting until after I have repaired the 
mischief." "Why, then, you have no need to fret 
at all." "True," replied the industrious gardener, 
" and that's the very reason why I put frettiug off.''* 
— Arvine. 

1167. COMPLAINTS, Inappropriate. A Persian 
soldier, who was heard reviling Alexander the Great, 
was well admonished by his officer. "Sir, you are 
paid to ftjht against Alexander, and not to rail at 
him. " 

1168. COMPLAINTS, Treatment of. A lady once 
made a complaint to Frederick the Great, King of 
Prussia: "Your Majesty," said she, "my husband 
treats me badly." "That is not my business," 
replied the king. "But he speaks ill of you." 



COMPLIMENTS 



( 126 ) 



CONCLUSIONS 



"That," replied he, "is none of your business." — 
Clerical Library. 

1169. COMPLIMENTS, not found in Scripture. 

It was common for the clergy who preached before 
Louis XIV. to pour forth upon him the most dis- 
gusting eulogies ; but Seraphin is mentioned as an 
exception. The first time that he ascended the 
pulpit in the sovereign's presence, he said to him, 
" Sire, I am not ignorant of the custom, according 
to the prescription of which I am expected to pay 
you a compliment. This I hope your majesty 
will dispense with ; for I have been searching for a 
compliment in the Scriptures, and, unhappily, I have 
not found one." 

1170. COMPROMISE, the secret of Christian 
failure. Looking back upon my efforts for the last 
twenty years, I believe that their failure has been 
in a very great part owing to my compromise with 
the fidelity of this outer world, and my endeavour to 
base my pleadings upon motives of ordinary prudence 
and kindness, instead of on the primary duty of 
loving God — foundation other than which no man 
can lay. I thought myself speaking to a crowd 
which could only be influenced by visible utility, 
nor was I the least aware how many entirely good 
and holy persons were living in the faith and love 
of God as vividly and practically as ever in the early 
enthusiasm of Christendom, until, chiefly in conse- 
quence of the great illnesses which for some time 
after 1878 forbade my accustomed literary labour, 
I was brought into closer personal relation with the 
friends in America, Scotland, Ireland, and Italy, to 
whom, if I am spared to write any record of my 
life, it will be seen that I owe the best hopes and 
highest thoughts which have supported and guided 
the force of my matured mind. These have shown 
me with lovely initiation in how many secret places 
the prayer was made which I had foolishly listened 
for at the corner of the streets ; and on how many 
hills which I had thought left desolate, the hosts 
of heaven still moved in chariots of fire. — Buskin 
(§Qth and last Fors Clavigera). 

1171. COMPROMISE, Unsatisfactory nature of. 

As a consequence of the adoption of Christianity, 
the Indians had to change many old habits and 
customs, and in doing so they were often perplexed. 
They were told that gaming was sinful ; but they 
asked was it permissible to repudiate debts con- 
tracted before their conversion through gaming 
with non-praying Indians ? This question gave 
Eliot great concern. He could not reply that 
gaming was lawful, nor would he countenance the 
breach of a promise. He found a way out of the 
dilemma by urging on the creditor that gaming 
was sinful, and persuading him to reduce his claim 
by one-half ; by informing the debtor that, though 
he had sinned by gaming, yet that he must fulfil 
his promise, and by inducing him to pay one-half of 
what he owed. This compromise was adopted in 
all cases of the kind, but it led to the result of a 
winner at play counting upon receiving, and the 
loser of paying, half the amount in each case, so that 
the change was no real improvement. — W. Fraser 
Rae. 

1172. COMPULSION, who are really subject to 
it. Palissy, the potter, was a Protestant, and was 
condemned, along with two females, to be burnt to 
death. The king, Henry III., urged him to give 



up his religion and turn Papist ; otherwise, he said, 
he should be compelled to send him to the stake. 
Palissy replied to the king — "Your Majesty has 
said several times that you felt pity for me, but it 
is I who pity you, who have said, 1 1 am compelled* 
That is not speaking like a king ! These girls and 
I, who have part in the kingdom of heaven, we will 
teach you to talk royally. The Guisarts, all your 
people, and yourself, cannot compel a potter to bow 
down to images of clay." 

1173. CONCEALMENT, Difficulty of. A tra- 
veller disguised for Eastern exploration found it 
necessary to affect an indisposition that required 
his arms to be strapped to his sides lest he should 
forget himself and gesticulate. He dared eat no 
supper lest he should talk in his sleep, and even 
with these precautions narrowly escaped discovery. 
He snored differently ! — Dr. N. Heinemann. 

1174. CONCEIT, in ignorance. Dr. Clarke 
having casually met with a sextant, which had been 
taken from a French prisoner, made an observation 
to ascertain the ship's position, and sent a respectful 
message to the captain (a Mohammedan) to inform 
him of " the latitude and the probable distance from 
Rhodes, Einica Bay, and Cyprus." He was imme- 
diately summoned, and asked how he could pretend 
to know. The doctor mentioned the sextant, and 
the observations daily practised on board English 
and other ships. The sextant was instantly ordered 
to make its appearance. This instrument being 
altogether incomprehensible to him, he contented 
himself with viewing it in every direction except 
that in which it might be used ; and stroking his 
long beard, said to a Ragusan, " Thus it is always 
with these poor infidels ; they can make nothing 
out without some peeping contrivance of this kind : 
now we Turks require no sextants — we (pointing 
with his finger to his forehead) — we have our sex- 
tants here." — John Foster. 

1175. CONCENTRATION, secret of strength. 

Concentration is the secret of strength. " Stick to 
your brewery," said the great Rothschild to Mr. 
Buxton, " and you will be the first brewer of Lon- 
don. Try to be brewer, banker, manufacturer, and 
merchant, and you will soon be — in the Gazette." 

1176. CONCENTRATION, the secret of des- 
patch. The famous De Witt, one of the greatest 
statesmen of the age in which he lived, being asked 
by a friend how he was able to despatch that multi- 
tude of affairs in which he was engaged, replied, 
" That his whole art consisted in doing one thing at 
once." — Budgell. 

1177. CONCILIATING the devil. Speak not ill 
of a great enemy, but rather give him good words, 
that he may use you the better if you chance to fall 
into his hands. The Spaniard did this when ho 
was dying ; his confessor told him how the devil 
tormented the wicked that went to hell ; the 
Spaniard, replying, called the devil my lord, "I 
hope my lord the devil is not so cruel." His con- 
fessor reproved him. " Excuse me," said the Don, 
"for calling him so ; I know not into whose hands 
I may fall, and if I happen into his, I hope he will 
use me the better for giving him good words." — 
Selden. 

1178. CONCLUSIONS, Rushing at. It was a 

brindled cow that caused the lawyer's trouble. 



CONDUCT 



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CONFESSION 



Sitting one morning at breakfast, he saw, as he 
supposed, moodily strolling past his window, the 
animal that supplied him with milk. Evidently 
she had escaped from her shed. Off he set after 
her ; but the cow, though placid enough when left 
to herself, was a good match for a lawyer when she 
was chased. At length, out of breath, and dripping 
with perspiration, he came within reach of the errant 
cow, grasping her horn, which she resented, and, 
managing to get away, started off once more. He 
continued the chase vigorously, and in the end, by 
the kind assistance of a farmer who lent him a 
halter, turned round and made for home, and to- 
wards midday the pair reached the house. The 
lawyer went to the shed, and was met by the 
amiable and inquiring eyes of his own and only 
cow, which turned her head to see what was the 
matter. It was a strange and unknown cow, re- 
sembling his own when the two were apart, that 
the lawyer had passed a laborious forenoon in 
pursuing. 

1179. CONDUCT, Noble. Dr. Simpson having 
visited a lady professionally during a dangerous 
illness, advised for her further recovery that she 
should go to a certain watering-place. The lady 
said sadly as she presented his fee, that such an 
expense was beyond her means. Sir James left 
without further remark, but a few days later sent 
in the most delicate way, not only the fee, but £20, 
with the request that now she would follow his 
advice. — Dr. Koenig's Life of Dr. Simpson. 

1180. CONFESSION, An honest. In the early 
part of the reign of Louis XVI., a German prince, 
travelling through France, visited the arsenal at 
Toulon, where the galleys were kept. The com- 
mandant, as a compliment to his rank, said he was 
welcome to set free any one galley-slave whom he 
should choose to select. The prince, willing to 
make the best use of the privilege, spoke to many 
of them in succession, inquiring why they were 
condemned to the galleys. Injustice, oppression, 
false accusations, were assigned by one after another 
as the causes of their being there. In fact they 
were all injured and ill-treated persons. At last he 
came to one, who, when asked the same question, 
answered to this effect : "Your highness, I have 
no reason to complain — I have been a very wicked, 
desperate wretch. I hp>ve deserved to be broken 
alive on the wheel. I account it a great mercy that 
I am here." The prince fixed his eyes upon him, 
and said : "You wicked wretch ! It is a pity you 
should be placed among so many honest men. By 
your own confession, you are bad enough to corrupt 
them all ; but you shall not stay with them another 
day." Then turning to the officer, he said : " This 
is the man, sir, whom I wish to be released." 

1181. CONFESSION, Folly of. A German 
making his confession to a priest at Rome, pro- 
mised, on oath, to keep secret whatsoever the priest 
should impart unto him, until he reached home ; 
whereupon the priest gave him a leg of the ass on 
which Christ rode into Jerusalem, very neatly bound 
up in silk, and said : This is the holy relic on which 
the Lord Christ corporally did sit, with his sacred 
legs touching this ass's leg. Then was the German 
wondrous glad, and carried the said holy relic with 
him into Germany. When he got to the borders, 
he bragged of his holy relic in the presence of four 
others, his comrades, when lo ! it turned out that 



each of them had likewise received from the same 
priest a leg, after promising the same secrecy. 
Thereupon, all exclaimed, with great wonder : 
Lord ! had that ass five legs ? — Luther's Table Talk. 

1182. CONFESSION, not to a priest. The 

burden of guilt is fatal, and relief from it may 
often restore a human soul to virtue. Confession to 
a friend, to one's own soul, to an elder brother, to 
a father, to a holy, old, white-haired man (in short 
the best view of it), is surely a moral thing, and, 
as such ought to be described. — Professor Wilson. 

1183. CONFESSION of wrong, power of. When 
George Washington was stationed in early life at 
Alexandria, with a regiment under his command, 
he grew warm one day at an election, and said 
something very offensive to a Mr. Payne, who, with 
one blow of his cane, felled him to the ground. On 
hearing of the insult offered to their commander, 
the regiment, burning for revenge, immediately 
started for the city ; but Washington met them, 
and begged them, by their regard for him, to return 
peaceably to their barracks. Finding himself in the 
wrong in his hasty expressions, he nobly resolved 
to make an honourable reparation, and the next 
morning sent a polite note requesting Payne to 
meet him at the tavern. Payne took it for a 
challenge, and went in expectation of a duel ; but 
what was his surprise to find instead of pistols, a 
decanter of wine on the table ! Washington rose 
to meet him, and said with a smile, " Mr. Payne, to 
err is human ; but to correct our errors is always 
honourable. I believe I was wrong yesterday ; you 
have had, I think, some satisfaction ; and if you 
deem that sufficent, here is my hand — let us be 
friends." Such an act of justice and courtesy few 
could resist ; and Payne became from that moment, 
through fife, an enthusiastic friend and admirer of 
Washington, who, in all his victories, never won a 
more glorious triumph that when by ruling his own 
spirit be subdued the anger of his enemy, and won 
his confidence and love. 

1184. CONFESSION, Outward, for Christ. Do 

you suppose that is the wedding, when the young 
man and his blushing bride stand up and exchange 
vows ? The wedding took place when their two 
hearts rushed together as one, and when they 
clasped each other, and said, " Thine for life ; mine 
for life." Their souls are married first ; but they 
are obliged then to stand up before law and insti- 
tution and custom, and openly say, "This is what 
we have done." This declarative and open wedding 
is necessary for morality, for decency, for reasons 
right and proper. The marriage of the souls comes 
first. Afterward there is the reaffirmation before 
men. And every soul ought to be married to 
Christ. Every soul should clasp him with secret 
faith. And then there should be the standing up 
and bearing outward, public testimony before men. 
— Beecher. 

1185. CONFESSION, Outward, necessity for. 

Victorinus, a teacher of rhetoric at Rome, was in 
his old age converted to Christianity, and came to 
Simplicianus, one eminent at that time for his 
piety, whispering in his ear softly these words, 
"lama Christian;" but this holy man answered, 
" I will not believe it, nor count thee so, till I see 
thee among the Christians in the Church," at which 
he laughed, saying, " Do then those walls make a 



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CONFIDENCE 



Christian ? cannot I be such except I openly pro- 
fess it, and let the world know the same?" This 
he said for fear, being yet but a young convert, 
though an old man ; but some time after, when he 
was more confirmed in the faith, and had seriously 
considered that if he should continue thus ashamed 
of Christ, He would be ashamed of him at last, he 
changed his purpose, and came to Simplicianus, 
saying, "Let us go to the church, I will now in 
earnest be a Christian." And there he made an 
open confession, observing that "as he had openly 
professed rhetoric, which was not essential to salva- 
tion, he ought not to be afraid to own the word of 
God in the congregation of the faithful." 

1186. CONFESSION to God, not man. At a 

conference at Soham, a friend of slender abilities 
being asked to pray, knelt down, and Mr. Fuller 
and the company with him, when he found himself 
bo embarrassed, that, whispering to Mr. Fuller, he 
said, "I do not know how to go on." Mr. F. 
replied in a whisper, " Tell the Lord so." The rest 
of the company did not hear what passed between 
them, but the man taking Mr. Fuller's advice began 
to confess his not knowing how to pray, as lie ought 
to pray, begging to be taught to pray, and so pro- 
ceeded in prayer to the satisfaction of all the com- 
pany. — Dr. Ryland. 

1187. CONFESSION, Trivial. The Papists, in 
private confession, only regard the work. There 
was such a running to confession, they were never 
satisfied ; if one had forgotten to confess anything, 
however trivial, which afterwards came to his re- 
membrance, off he must be back to his confessor, 
and confess again. I knew a doctor in law who 
was so bent upon confessing, that, before he could 
receive the sacrament, he went three times to his 
confessor. — Lu titer . 

1188. CONFIDENCE at death. Dr. Simpson on 
his death-bed told a friend that he awaited his great 
change with the contended confidence of a little 
child. As another friend said to him that he might, 
as John at the last supper, lean his head on the 
breast of Christ, the doctor made answer, " I fear 
I cannot do that, but I think I have grasped hold 
of the hem of His garment." — Dr. Kocnig's Life of 
Dr. Simpson. 

1189. CONFIDENCE, Christian. It is easy to 
know the knock of a beggar at one's door. Low, 
timid, hesitating, it seems to say, I have no claim 
on the kindness of this house. . . How different, 
on his return from school, the loud knocking, the 
bounding step, the joyous rush of the child into his 
father's presence. . . . Now, why are believers 
bold ? Glory to God in the highest ! It is to a 
father in God, to an elder brother in Christ, that 
Faith conducts our steps in prayer ; therefore, in 
the hour of need, bold of spirit, she raises her sup- 
pliant hands, and cries, O that Thou wouldst rend 
the heavens, and come down. — Guthrie. 

1190. CONFIDENCE, Erroneous. At the battle 
of Waterloo, when Napoleon saw the English in 
position, he exclaimed, "At last I have them ; nine 
chances to ten are in my favour." — Littles Historical 

Lights. 

1191. CONFIDENCE, False. One of the Baddest 

incidents connected with the disastrous fire at 
Chicago is that so many trusted not only their 



goods but their lives to buildings that were regarded 
as fireproof, and that they perished together. Dr. 
Goodall records similar incidents connected with tho 
great fire at Constantinople in 1831, and makes a 
suggestive reflection : " We, like many others, fared 
the worse for living in houses which were considered 
fire-proof. In the great burning day may no such 
false confidence prove our ruin." — Christian Age. 

1192. CONFIDENCE, False. The present Eddy- 
stone Lighthouse stands very firmly, but that was 
not the character of the first structure that stood 
on that dangerous point. There was an eccentric 
man, by the name of Henry Winstanley, who built 
a very fantastic lighthouse at that point in 1696, 
and when it was nearly done he felt so confident 
that it was strong, that he expressed the wish that 
he might be in it in the roughest hurricane that 
ever blew in the face of heaven. And he got his 
wish. One November night, in 1703, he and his 
workmen were in that lighthouse when there came 
down the most raging tempest that has ever been 
known in that region. On the following morning 
the people came down to see about the lighthouse. 
Not a vestige of the wall, not a vestige of the men. 
Only two twisted iron bolts, showing where the 
lighthouse had stood. So there are men building 
up their fantastic hopes, and plans, and enter-prises, 
and expectations, thinking they will stand for ever, 
saying : " We don't want any of the defences of the 
gospel. We can stand for ourselves. We are not 
afraid. We take all the risks and we defy every- 
thing ; " and suddenly the Lord blows upon them 
and they are gone. — Talmage. 

1193. CONFIDENCE, Grounds of. Grandly did 
the old Scottish believer, of whom Dr. Brown tells 
us in his "Horse Subsecivse," respond to the challenge 
of her pastor regarding the ground of her confidence. 
"Janet," said the minister, "what would you say, 
if after all He has done for you, God should let you 
drop into hell?" "E'en's (even as) He likes," 
answered Janet. " If He does, He'll lose mair 
than I'll do." At first sight Janet's reply looks 
irreverent, if not something worse. As we contem- 
plate it, however, its sublimity grows upon us. 
Like the Psalmist she could say, "I on Thy Word 
rely " (Ps. cxix. 114, metrical version). If His Word 
were broken, if His faithfulness should fail, if that 
foundation could be destroyed, truly He would lose 
more than His trusting child. — Clerical Library. 

1194. CONFIDENCE, in danger. During the 
great London earthquake, when thousands were 
running about and crying in terror, and buildings 
were falling, and the ground was rocking like the 
ocean in a storm, Wesley gathered a few of his 
followers in one of their little chapels, and read 
calmly to them the 46th Psalm, beginning, " God is 
our refuge and strength." — Christian Age. 

1195. CONFIDENCE, in Christ. During the last 
two or three years of Rev. Rowland Hill's life, he 
very frequently repeated the following lines of a 
well-known poet :— 

" And when I'm to die. 

Receive me, I'll cry, 
For Jesus has loved mc, I cannot tell why ; 

But this I can find : 

We two are so joined, 
That He'll not be in glory and leave me behind.'* 

When he was lying on his death-bed unconscious, 



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CONGREGATIONS 



a friend put his mouth to his ear, and slowly repeated 
his favourite lines : — 

u And when I'm to die, 
Receive me, I'll cry," <fcc. 

The light came back to his fast-fading eye, a smile 
overspread his face, and his lips moved in vain 
attempt to articulate the words. This was the last 
sign of consciousness he ever gave. We could 
almost wish that every disciple of Christ would 
commit these lines, quaint as they are, to memory, 
and weave them into the web of his Christian experi- 
ence. Confidence in Christ, and undeviating adher- 
ence to Him, can alone enable us to triumph in life 
and death. — Belcher's Life of Whitefield. 

1196. CONFIDENCE, in God. The Roman noble- 
men could give no greater proof of their confidence 
in their city and army, than when they bought the 
land on which their Carthaginian enemies were 
encamped around the city. And we can give no 
greater proof of our confidence in God, than by 
trusting Him in the land which our enemies, dark- 
ness and sickness and trouble, seem to possess, and 
acting as if He were their master, and mightier 
than they all. 

1197. CONFIDENCE, Power of. When Eliza- 
beth Fry went into Newgate Prison to redeem the 
abandoned, she was told to lay off her purse and 
watch lest they be stolen, but refused, saying that 
confidence in the criminals would be one way of 
touching them. 

1198. CONFIDENCE, Reward of. Augustus 
Caesar, having promised by proclamation a great 
sum of money to any one that should bring him the 
head of a famous pirate, yet when the pirate, who 
had heard of this, brought it himself to him, he not 
only pardoned him for his former offences, but 
rewarded him for the great confidence he had in 
his mercy. — Spencer. 

1199. CONFLICT, A mighty. I was reading 
this morning, that when Richard Baxter was 
preaching on a certain occasion in England, the 
shock of arms was heard in the distance. Twenty- 
five thousand men were in combat, but he went on 
preaching, and the audience sat and listened though 
they knew that a great conflict was raging. While 
I preach this morning, I know there is a mightier 
contest — all heaven and hell in battle array, con- 
tending for the mastery of your immortal spirit. 
Who shall have it ? — Talmage. 

1200. CONFLICT, Choice in. It is said that 
when Schomberg was told that the enemy were 
advancing and were determined to fight, he answered 
with the composure of a tactician confident in his 
skill, "That will be just as we may choose." — 
Macaulay. 

1201. CONFLICT, Do not provoke. Be prepared 
to fight, and always have your sword buckled on 
your thigh, but wear a scabbard : there can be no 
sense in waving your weapon about before every- 
body's eyes to provoke conflict, after the manner of 
our beloved friends of the Emerald Isle, who are 
said to take their coats off at Donnybrook Pair, 
and drag them along the ground, crying out, while 
they flourish their shillelahs, " Will any gentleman 
be so good as to tread on the tail of my coat ? " 
These are theologians of such warm, generous blood, 



that they are never at peace till they are fully 
engaged in war. — Spurgeon. 

1202. CONFLICT, Judgment needed in. The 

Zulus at the battle of Ulundi used against us the 
rifles captured at Isanduala. In their zeal they 
aimed over the tops of the sights, which were found 
afterwards raised quite up, with clay banked round 
to keep them steady. This the Zulus thought 
would make the guns "Shoot stronger." And it 
did. Their fire went clean over the heads of the 
British square, and made sad havoc of their own 
men who were attacking it on the opposite face. — 
M l F. 

1203. CONFLICT prolonged unnecessarily. The 

battle of New Orleans was fought after the treaty 
of peace had been signed at Ghent, the news of 
which arrived soon after. And this is what conflict 
with God means, warfare continued when there is 
no longer any necessity for it. — B. 

1204. CONFLICT, The end of. "Do you ask 

me in general what will be the end of the conflict ? 
I answer, victory ! But if you ask me in parti- 
cular ? Then I answer, death ! But death is not 
extinction ! Rather it serves to spread abroad the 
light. " — Savonarola. 

1205. CONGREGATION, Claims of. There are 
strong-bearded, long-headed men by hundreds look- 
ing up to you in earnestness, and seeming to say in 
the midst of the mysteries of life, " O, you little 
sir, have you any light to throw upon the mystery ? 
Have you any help to give us strong-headed men 
of business ? " — Thomas Jones K 

1206. CONGREGATION, Concern for. As I 

was walking in the fields, the thought came over 
me with almost overwhelming power, that every 
one of my flock must soon be in heaven or hell. 
Oh, how I wished that I had a tongue like thunder, 
that I might make all hear ; or that I had a frame 
like iron, that I might visit every one and say, 
' Escape for thy life ! ' Ah, sinners ! you little 
know how I fear that you will lay the blame of 
your damnation at my door. — 31'Cheyne. 

1207. CONGREGATION, Divided. One of the 

most striking, affecting, and effective open-air 
addresses ever delivered was that given by the 
martyr Wishart at the gate of Dundee, at the time 
the plague was raging within the city, when the 
stricken and the healthy stood apart while listening 
to the words of life and truth.. — Anecdotes of the 
Reformation. 

1208. CONGREGATIONS and the Gospel. A 

Scotch minister thus discoursed on the carelessness 
cf his flock : " Brethren, when you leave the church 
just look down at the duke's swans ; they are very 
bonny swans ; an' they'll be sooming about an' aye 
dooking doon theiy heads and laving theirsels wi' 
the clear water till they're a drookit ; then you'll 
see them scorning to the shore, an' they'll gie their 
wings a bit flap and they're dry again. Now, my 
friends, you come here every Sabbath an' lave a' 
ower wi' the Gospel till ye're fairly drookit wi't. 
But you just gang awa' hame, an' sit doon by your 
fireside, gie your wings a bit flap, an' ye're as dry 
as ever again." 

1209. CONGREGATIONS, cause of their dis- 
satisfaction. Dogs often fight because the supply 

I 



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CONSCIENCE 



of bones is scanty, and congregations frequently 
quarrel because they do not get sufficient spiritual 
meat to keep them happy and peaceful. The 
ostensible ground of dissatisfaction may be some- 
thing else, but nine times out of ten deficiency in 
their rations is at the bottom of the mutinies which 
occur in our churches. — Spurgcon. 

1210. CONGREGATIONS, Dilatoriness of. An 

earnest minister once had the misfortune to succeed 
a tardy man who had had the congregation in charge 
for some years. He despaired of reforming them 
in great matters if he could not reform them in 
small. He found them in the habit of meeting at 
twelve o'clock, though the hour appointed and 
agreed upon was eleven. The preacher knew his 
duty, and began at the minute. The first day after 
his settlement his sermon was well-nigh closed 
before most of his congregation arrived. Some 
actually arrived just at the benediction. They 
were confounded. He made no apology. He only 
asked the seniors if they would prefer any other 
time than eleven o'clock, and he would be sure and 
attend. A few weeks passed and the church was 
regularly full and waiting for the minute. The 
preacher never failed in twenty years, except in a 
few cases of indisposition, to commence at the hour 
appointed. His congregation soon became as punc- 
tual and circumspect in other matters as in their 
attendance at church. — Cyclopcedia of Illustrative 
Anecdotes. 

1211. CONGREGATIONS not to be flattered. 

Whitfield, in a sermon he preached at Haworth, 
having spoken severely of those professors of the 
gospel, who, by their loose and evil conduct caused 
the ways of truth to be evil spoken of. intimated 
his hope, that it was not necessary to enlarge much 
upon that topic to the congregation before him, who 
had so long enjoyed the benefit of an able and 
faithful preacher, and he was willing to believe that 
their profiting appeared to all men. This roused 
Mr. Grimshaw's spirit, and notwithstanding his 
great regard for the preacher, he stood up and in- 
terrupted him, saying with a loud voice, " Oh, fir, 
for God's sake do not speak so, / pray you do not 
flatter them ; I fear the greater part of them are 
going to hell with their eyes open." — Buck. 

1212. CONGREGATIONS, Want of. Mr. Chris- 
topher Richardson, minister of Kirk Heaton, in 
Yorkshire, was much followed. A neighbouring 
minister, whose parishioners used to go to hear 
him, complaining once to him that he drew away 
his flock, Mr. Richardson answered, "Feed them 
better, and they will not stray." 

1213. CONSCIENCE, Acting according to. Two 

monks having come one day to William Rufus, king 
of England, to buy an abbot's place, who outreached 
each other in the sums they offered, the King said 
to a third monk who stood by, " What wilt thou 
give for the place?" "Not a penny," answered 
the monk, " for it is against my conscience." 
"Then," replied the King, "thou of the three best 
deservest it," and instantly gave it to him. — 
WUitecross. 

1214. CONSCIENCE, A distorted. When the 
compass loses its proper polarity at sea the whole 
course of the vessel might be altered by it ; and 
when the conscience loses its right direction, its 
responsibility to God, its deference and inclination 



to His law, by its continued violation of the higher 
duties, the heart is filled with fears, the dispensa- 
tions of Providence are suspected to be judgments, 
when they may be real and satisfying mercies.— 
Gumming. 

1215. CONSCIENCE. A disturbed. It is related 
of Mr. Richard Garrat that he used to walk to 
Petworth every Monday. In one of these walks a 
country fellow that had been his hearer the day 
before, and had been cut to the heart by somewhat 
he had delivered, came up to him with his scythe 
upon his shoulders, and in a mighty rage told him 
he would be the death of him, for he was sure he 
was a witch, he having told him the day before 
what no one in the world knew of him but God 
and the devil, and therefore he most certainly dealt 
with the devil. 

1216. CONSCIENCE, A good. In the famous 
trial of Warren Hastings it was recorded that when 
he was put on his trial in so magnificent a man- 
ner in Westminster Hall, after the counsel for the 
prosecution, Burke, Sheridan, and others had deli- 
vered their eloquent speeches, he began to think he 
must be the greatest criminal on the face of the 
earth ; but he related that when he turned to his 
own conscience the effect of all those grand speeches 
was as nothing. "I felt." he said, "that I had 
done my duty, and that they may say what they 
please." — Canon Ryle. 

1217. CONSCIENCE, A guilty. Father Andre, 
preaching one day at Paris against the vices of 
gallantry and intrigue, threatened to name a lady 
present as being one of the guilty. He, however, 
corrected himself, saying, in Christian charity he 
would only throw his skull-cap in the direction 
where the lad}' sat. As soon as he took his cap in 
his hand every woman present bobbed down her 
head, for fear it should come to her. 

1218. CONSCIENCE, A guilty. Bessus, a native 
of Pelonia in Greece, being one day seen by his 
neighbours pulling down some birds'-nests and 
passionately destroying their young, was severely 
reproved by them for his ill-nature and cruelty to 
those creatures that seemed to court his protection. 
He replied that their notes were to him insufferable, 
as they never ceased twitting him of the murder of 
his father. — Amine. 

1219. CONSCIENCE, A guilty. When Professor 
Webster, of America, was awaiting his trial for 
murder, he brought against his fellow prisoners the 
charge of insulting him through the walls of his 
cell, and sci-eaming to him, " You are a bloody 
man ! " On examination it was found that the 
charge was wholly groundless, and that these accus- 
ing voices were imaginary, being but the echo of a 
guilty conscience. — Denton. 

1220. CONSCIENCE, A guilty. The Earl of 
Breadalbane planned the massacre of Glencoe, and 
carried it into execution in the most cruel and das- 
tardly manner. Macaulay says of him, that, hardened 
as he was, he felt the stings of conscience or the dread 
of retribution. He did his best to assume an air of 
unconcern. He made his appearance in the most 
fashionable coffee-house at Edinburgh, and talked 
loudly and self-complacently about the important 
services in which he had been engaged among the 
mountains. Some of his soldiers, however, who 



CONSCIENCE 



( I3i ) 



CONSCIENCE 



observed hiin closely, whispered that all this bravery 
was put on. He was not the man that he had been 
before that night. The form of his countenance 
was changed. In all places, at all hours, whether 
he waked or slept, Glencoe was for ever before him. 

1221. CONSCIENCE, A morbid. A Neapolitan 
shepherd came in great anguish to his priest. 
"Father, have mercy on a miserable sinner! It is 
the holy season of Lent ; and while I was busy at 
work some whey, spurting from the cheese-press, 
flew into my mouth, and, wretched man ! I swal- 
lowed it. Free my distressed conscience from its 
agonies by absolving me from my guilt." "Have 
you no other sins to confess ? " said his spiritual 
guide. "Xo; I do not know that I have com- 
mitted any other." "There are," said the priest, 
"many robberies and murders from time to time 
committed on your mountains, and I have reason 
to believe you are one of the persons concerned 
in them." "Yes," he replied, "I am; but these 
are never accounted a crime : it is a thing practised 
by us all, and there needs no confession on that 
account." 

1222. CONSCIENCE, An accusing. One that 
owed much money and had many creditors, as he 
walked London streets in the evening, a tenterhook 
catched his cloak. "At whose suit?" said he, 
conceiving some bailiff had arrested him. Thus 
guilty consciences are afraid where no fear is, and 
count every creature they meet a sergeant sent 
from God to punish them. — Thomas Fuller. 

1223. CONSCIENCE and our sympathies. It 

will be found that men are sensitive to right and 
wrong, not so much by reason of the direct impact 
of intellectual decision as by reason of intellec- 
tual decision transmitted through another faculty 
or emotion. Take an illustration out of my own 
experience — for it is always allowable, I believe, 
for a man to dissect his own sins. When I came 
to Brooklyn, feeling a certain independence, I 
refused to return marriage certificates to the autho- 
rities. There was no law which compelled me to 
do it, and I was not going to return them for mere 
form's sake. By-and-by a law was passed that all 
clergymen should return marriage certificates to 
the Board of Health, but I did not do it then ; I 
did not see any reason for it, and I was not going 
to trouble myself about it. But after the first year 
of the war, on two or three occasions it happened 
some woman would come to me and sav, "My 
husband was killed on the battlefield ; the Govern- 
ment owed him for bounty and back pay ; but I 
cannot get the money unless I can prove that I 
was married to him : will you not give me a certi- 
ficate?" I had none. I had made no return of 
their marriage. It did not take more than one 
argument like that to convince me that I ought to 
make returns of certificates of marriage. I said to 
myself, " If the bread of the poor is often to be 
determined by the fact of a marriage ; if the fact 
of a marriage is a question of humanity, and can 
settle what is right and what is wrong, then my 
duty in the matter is clear;" and I believe I have 
not failed to return the certificate of a marriage 
since that day. The mere abstract law would not 
affect any conscience ; but since my conscience was 
approached through sympathy, through benevolent 
feeling, you could not bribe me to neglect my duty 



I in that regard. My conscience has strength on 
that side. — Beecher. 

1224. CONSCIENCE and temptation. One 

night Dr. Bentlev, well known among the American 
clergy of olden time, was disturbed by a rattling 
sound among some wood, which, sawed and split 
for his study-fire, had been left the afternoon pre- 
vious, too late to be properly housed. He arose, 
went cautiously to the window, and saw a woman 
filling her apron with wood, which she hastily 
carried away. Shortly after the same noise 
occurred, and on looking out a second time he saw 
a similar operation, the woman filling her apron to 
its utmost capacity. When she had gone he re- 
turned to his book, with a tender pity in his heart 
for a destitution which sought relief in this lonely, 
dreary, sinful manner. By-and-by he was startled 
by a crash of falling wood, and, hurrying to the 
window, beheld the poor woman casting the very 
dust of the wood from her apron. She swiftly 
departed, and soon returned heavily laden with 
wood, which she threw on the pile as if it were 
indeed "the accursed thing." The doctor's com- 
passion and curiosity were now intensely excited. 
! He followed her until he discovered her residence, 
I and thus ascertained who she was. He called earlv 
next morning on the wood-dealer, and directed 
him to send a half -cord of his best wood to Mrs. 

X , but by no means let her know from whence 

it came. Mr. B 's teamster, who happened to be 

within ear-shot, when he tipped the wood into the 
poor woman's yard, replied to her eager inquiry as to 
who sent it by relating the conversation he had over- 
heard. The conscience-stricken woman hastened 
to the house of the benevolent man, to express her 
gratitude and her sorrow, and, with deep humility 
and bitterness, told him the temptation, to which 
her extreme poverty had reduced her, of breaking 
the eighth commandment. " Sir,'' she said, " though 
my house was dark and cold ; though my heart 
was wrung with auguish at the sight of my poor 
shivering little ones, I could not keep it ! My con- 
science would not let me." "Say no more, my 
dear madam," said the good man. "I saw it all. 
I saw you conquer the devil in two fair fights." 

1225. CONSCIENCE, Appeal to. A minister 
was about to leave his own congregation for the 
purpose of visiting London, on what was by no 
means a pleasant errand — to beg on behalf of his 
place of worship. Previous to his departure he 
called together the principal persons connected with 
his charge, and said to them, " Xow, I shall be 
asked whether we have conscientiously done all 
that we can for the removal of the debt. What 
answer am I to give ? Brother So-and-so, can you 
in conscience say that you have given all you can ? " 
" Why, sir," he replied, "if you come to conscience 
I don't know that I can." The same question he 
put to a second, and a third, and so on, and similar 
answers were returned, until the whole sum required 
was subscribed, and there was no longer any need 
for their pastor to wear out his soul in going to 
London on any such unpleasant excursion. — Chris- 
tian Age. 

1226. CONSCIENCE cannot be silenced. " I 
have often wished for insanity — anything to quell 
conscience, that never-dying worm that preys upon 
my heart." — Byron. 



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1227. CONSCIENCE, Faithful dealing with. 

More than one hundred years ago there graduated 
at Harvard University a man by the name of 
Grindoll Rawson, who subsequently settled in the 
ministry at Yarmouth, on Cape Cod. He used to 
preach very pointed sermons. Having heard that 
some of his parishioners were in the habit of making 
him the object of their mirth at a tavern, he one 
Sabbath preached a discourse from the text, " And I 
was the song of the drunkard." His remarks were 
of a very moving character — so much so that many 
of his hearers rose and left the house in the midst 
of the sermon. A short time afterwards the preacher 
delivered a discourse still more pointed than the 
first, from the text, " And they, being convicted out 
of their own conscience, went out one by one." On 
this occasion no one ventured to retire from the 
assembly, but the guilty ones resigned themselves, 
with as good a grace as possible, to the lash of their 
pastor. 

1228. CONSCIENCE, Fidelity to. Richard Bax- 
ter was offered and pressed to accept a bishopric — of 
Hereford. His regard to conscience, however, suffered 
him not to accept the honour. On the other hand, 
Edward Reynolds accepted the bishopric offered him 
at the time, and died Bishop of Norwich. But who 
for one instant would compare poor Edward Rey- 
nolds in anything with Richard Baxter ? And yet 
Richard Baxter's mouth was shut and he was put 
in prison because he would meet with and exhort 
a few Christian friends in a " private house." For 
that and the like he was browbeaten and insulted 
by the ermined ruffian, Judge Jeffreys, doing the 
bidding of the Court and the Church. — A. B. Grosart, 
LL.B. 

1229. CONSCIENCE, Fidelity to. "As my con- 
science is bound by God's Word, I " [Luther at 
Worms] " cannot and will not recant, because it is 
neither safe nor advisable to act contrary to con- 
science. Here I stand. I cannot do otherwise ; God 
help me ! Amen !".-.. Luther was now happy at 
heart. As soon as he returned to his lodging-place 
he lifted up both hands and cried out, " I have done 
it ! I have done it ! " And continuing, he remarked, 
"If I had a thousand heads, I would lose them 
rather than recant." — Reins Luther. 

1230. CONSCIENCE, Freaks of. Even in modern 
times it is difficult to induce a Carlisle jury to con- 
vict a man of murder ; but when the offence is 
sheep-stealing the conviction is certain. When 
Baron Martin crossed Shapfell on his northern 
circuit he used to say, " Now we have got into 
Cumberland, where we can scarcely get a jury to 
convict a man of murder even though he has killed 
h s mother ; but they zoill Jiang a man for sheep- 
stealing." — Samuel Smiles. 

1231. CONSCIENCE, Freedom of. When cer- 
tain persons attempted to persuade Stephen, king 
of Poland, to constrain some of his subjects, who 
were of a different religion, to embrace his, he said 
to them, " I am king of men, and not of consciences. 
The dominion of conscience belongs exclusively to 
God." — Whitecross. 

1232. CONSCIENCE, Image of. A tale is told 
of an Eastern prince, that when in trouble a great 
magician presented him with a talismanic ring. 
The gift was of inestimable value, not for the 
diamonds and rubies and pearls that gemmed it, 



but for a rare and mystic property in the metal. 
It sat easily enough upon his hand in ordinary cir- 
cumstances, but so soon as its wearer formed a bad 
thought or wish, designed or committed a bad action, 
the ring became a monitor ; suddenly contracting, 
it pressed painfully on the finger, warning him of 
sin. 

1233. CONSCIENCE, Integrity of. Hugh Miller 
speaks of the mason with whom he served his 
apprenticeship as one who " put his conscience into 
every stone that he laid." — Smiles. 

1234. CONSCIENCE maybe deadened ortrained. 

A student desiring to rise early bought an alarm- 
clock. Eor a few days it worked well. But one 
morning, after being aroused by its alarm, he turned 
over and went to sleep again. Ever afterward it 
was a failure ; he 6lept through its call with perfect 
regularity. Yet many a mother wakes on the 
faintest voice of her child, and many a watcher on 
the slightest movement of the patient. They have 
trained themselves to heed such calls. In like 
manner the conscience may be deadened or trained. 

1235. CONSCIENCE not dead. One of the most 
sensible men I ever knew (says one), but whose life 
as well as creed had been rather eccentric, returned 
me the following answer not many months before 
his death, when I asked him whether his former 
irregularities were not both accompanied at the 
time, and succeeded afterwards, by some sense of 
mental pain. " Yes," said he ; " but I have scarce 
ever owned it until now. We " (meaning we infidels 
and men of fashionable morals) "do not tell you all 
that passes in our hearts." 

1236. CONSCIENCE, Obedience to. Lord Er- 

skine, when at the bar, was remarkable for the 
fearlessness with which he contended against the 
Bench. In a contest he had with Lord Kenyon 
he explained the rule and conduct at the bar in the 
following terms: — "It was," said he, "the first 
command and counsel of my youth always to do 
what my conscience told me to be my duty, and 
leave the consequences to God. I have hitherto fol- 
lowed it, and have no reason to complain that any 
obedience to it has been even a temporal sacrifice ; 
I have found it, on the contrary, the road to pros- 
perity and wealth, and I shall point it out as such 
to my children." 

1237. CONSCIENCE once possessed. Robes- 
pierre, when he was a young advocate of promise, 
gave up the Arras judgeship rather than sentence 
one man to die. — Carlyle. 

1238. CONSCIENCE, Over-punctiliousness of. 

Rev. Dr. Macleod (father of the late Norman 
Macleod) was proceeding from the manse to the 
church to open a new place of worship. As he 
passed slowly and gravely through the crowd 
gathered about the doors, an elderly man, with a 
peculiar kind of wig known in that district — bright, 
smooth, and of a reddish brown — accosted him. 
"Doctor, if you please, I wish to speak to you." 
"Well, Duncan," said the venerable doctor, "can 
ye not wait till after worship ? " " No, doctor, I 
must speak to you now ; it is a matter of my con- 
science." " Oh, since it is a matter of conscience, 
tell me what it is ; but be brief, for time presses." 
" The matter is this, doctor. You see the clock 
yonder on the face of the new church. Well, there 



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is no clock really there — nothing but the face of 
the clock. There is no truth in it but once in 
twelve hours. Now, it is in my mind, and against 
my conscience, that there should be a lie on the face 
of the house of the Lord." " Duncan, I will con- 
sider the point. But I am glad to see you looking 
so well. You are not young now ; I remember you 
for many years ; and what a fine head of hair you 
have still ! " " Eh, doctor, you are joking now ; 
ifc is long since I have had my hair." " Oh, 
Duncan, Duncan ! are you going into the house of 
the Lord with a lie upon your head? " The doctor 
heard no more of the lie on the face of the clock. 

1239. CONSCIENCE, Perverted. Cortez wrote 
in his will, after recommending that the Indians be 
treated with humanity, " It has long been a question 
whether we can in good conscience hold the Indians 
in slavery. This question not having been decided, 
I order my son Martm and his heirs to spare no 
pains to arrive at a knowledge of the truth on this 
point." . . . Nothing is more certain than this, 
that Cortez, in all that he did in Mexico, fully 
believed that he was an instrument in the hand of 
a benevolent God. Massacre, rapine, devastation, 
the betrayal and murder of a king, the fall of an 
empire — these were as nothing in view of a result 
like this. — Little's Historical Lights {condensed). 

1240. CONSCIENCE, Power of. Some years 
since I visited the Philadelphia Asylum. In re- 
turning from the apartments I saw a man standing 
— fixed — immovable. I asked who that was. It 
was the son of Dr. Rush, who killed a man in a 
duel. There he stood like a pillar. Sometimes he 
would wake up to recollection ; he would pace off 
the distance, and give the word " Fire ! " then cry 
out, " He is dead ! — he is dead ! " This was the 
power of conscience, which had unsettled reason. 
— Dr. Beecher. 

1241. CONSCIENCE, Power of. Impressive in 
history, not romance, as Plutarch tells it, is the 
story of Pausanius as a haunted man, from the hour 
that Cleonice fell dead at his feet, pierced by his 
sword. "From that hour he could rest no more " 
— her spectre perturbed him. — Francis Jacox. 

1242. CONSCIENCE, Power of. A late minister 
of Peebles had been discoursing on the sin of false- 
hood, and had portrayed the unhallowed conse- 
quences of indulging in the practice. A small trader 
in the place, whose conscience had been for the 
moment aroused, exclaimed to a neighbour on going 
home, " The minister needna ha'e been sae hard, for 
there's plenty o' leers in Peebles besides me ! " — 
Rev. Charles Rogers, LL.D. 

1243. CONSCIENCE, Power of. Some time ago 
a passenger landed from a steamer in New York 
and submitted his trunks to the inspector. Nothing 
dutiable was discovered in them, and they were at 
once passed by the officer. But the owner could 
not control himself, and he burst into a profuse per- 
spiration. His person was then searched, and two 
valuable watches were found concealed under his 
armpits ! 

On another occasion a lady succeeded in getting 
her trunks passed, but no sooner had the chalk- 
mark, that would have cleared them, been put upon 
them than she fainted. The tension on her nerves 
had been greater than she could endure ; and when 



a second examination was made, each of the trunks 
was found to have a false bottom, in which diamonds 
to the value of twenty thousand dollars were hidden. 
— Christian Chronicle. 

1244. CONSCIENCE prescribed. During the 
Commonwealth one hundred and sixty -four Quakers 
from different parts of the nation came up to West- 
minster and pleaded at the bar of the House of 
Commons for permission to substitute themselves, 
body for body in full tale, for their friends then 
lying in different prisons throughout the kingdom. 
With the very odour of their lives of faith and 
charity breathing inward upon the British senate, 
they stood before the Speaker with their quiet and 
serene faces, and preferred this strange, embarrassing 
request to a Parliament which had deposed Charles 
I., and put him to death for trenching upon the 
political rights of the people ; but which, having 
done all this, still held to the old dogma of the 
Church of Rome, that religious opinions were to be 
prescribed and conscience governed by law ; that 
whatever religion the law adopted the people must 
practise. — Elihu Burritt. 

1245. CONSCIENCE, Punctiliousness of. Two 

Greeks, notorious for their piracies and other crimes, 
were tried and condemned, and, three days after, 
executed. In the course of the trial it appeared 
that the beef and anchovies on board one of the 
English vessels which they pirated were left un- 
touched, and the circumstances under which they 
were left appeared to the Court so peculiar that the 
culprits were asked the cause of it. They promptly 
answered, that it was at the time of the great fast 
when their Church ate neither meat nor fish J 

1246. CONSCIENCE, Rights of. Nobly did Napo- 
leon Bonaparte, in the year 1804, maintain the 
rights of conscience, in his reply to M. Martin, 
president of the Consistory of Geneva, in words 
worthy to be held in everlasting remembrance — ■ 
" I wish it to be understood that my intention and 
my firm determination are to maintain liberty of 
worship. The empire of the law ends where the 
empire of the conscience begins. Neither the law 
nor the prince must infringe upon this empire." — 
H. C. Fish, D.D. 

1247. CONSCIENCE, Sacrifice for. Dr. Henry 
Duncan, the originator of savings-banks, at the 
Disruption, left a manse which his taste during forty 
years had made a paradise. He took up his abode 
in a labourer's cottage on the side of the turnpike 
road from Dumfries to Carlisle. It contained a 
room, a kitchen, and a bed-closet. Behind it lav 
a great old quarry, with unsightly rubbish-mounds 
and deep pools of water. In 1846 he entertained 
a company of ministers with the polished courtesy 
of the old school. Dinner over, he said, "Will 
you go into the drawing-room, gentlemen ? " His 
guests, puzzled where the drawing-room could be, 
rose and followed him. Opening the back-door of 
the cottage, " My drasving-room is the great draw- 
ing-room of Nature," he said. They stepped out, 
and there was the deserted quarry, its rubbish - 
mounds all planted with spruce and larch ; winding 
paths led among them, a rustic bridge made by his 
own hands spanning a space between two pools, 
and the whole huge deformity transformed into 
beauty. He said to his daughter and her husband, 
Mr. Dodds. of Belhaven, who had come to visit 



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him, "They talk of sacrifices ; I never can feel 
that I have made any.* I never was more happy. 
I have all that my necessities require. The only 
tiling that would have made me unhappy would have 
been to act contrary to conscience." 

1248. CONSCIENCE, Scruples of. In Pennsyl- 
vania, America, there is a woman who won't allow 
her children to play with doll-babies. She says it 
is so much like worshipping graven images. But 
there was a still more remarkable case of conscien- 
tiousness than that in Boston, where a man stole a 
horse on Saturday night, and on Monday morning 
the police found him very near where he had stolen 
the horse on Saturday night, and they said, " How 
is it you did not get away yesterday ? You had all 
day on Sunday to get away, and have not done it." 
The man replied, " Oh, I must let you understand 
that I have conscientious scruples about travelling 
on Sunday." — Talmage. 

1249. CONSCIENCE, Seeking to stifle. In 

times when vile men held the high places of the 
land a roll of drums was employed to drown the 
martyr's voice, lest the testimony of truth from the 
scaffold should reach the ears of the people — an 
illustration of how men deal with their own con- 
sciences, and seek to put to silence its truth-telling 
voice. — Arnot. 

1250. CONSCIENCE, Terrors of. Tiberius, that 
complete pattern of wickedness and tyranny, had 
taken as much pains to conquer his fears as any 
man, and had as many helps and advantages toward 
it from great splendour and power and a perpetual 
succession of new business and new pleasures ; and 
yet, as great a master of the art of dissimulation as 
he was, he could not dissemble the inward sense of 
his guilt, nor prevent the open eruptions of it, upon 
very improper occasions. Witness that letter which 
he wrote to the senate from his impure retreatment 
at Capreas. Tacitus has preserved the first lines of 
it, and there can be no livelier image of a mind 
filled with wild distraction and despair than what 
they afford us. " What or how, at this time, I shall 
write to you, fathers of the senate, or what, indeed, 
I shall not write to you, may all the powers of 
heaven confound me yet worse than they have 
already done if I know or can imagine ! " And 
his observation upon it is well worthy of ours, and 
very apposite to cur present purpose : — " In this 
manner," says he, "was this emperor punished by 
a reflection on his own infamous life and guilt ; nor 
was it in vain that the greatest master of wisdom " 
(he means Plato) "affirmed that were the breasts of 
tyrants once laid open to our view, we should see 
there nothing but ghastly woimds and bruises ; the 
consciousness of their own cruelty, lewdness, and 
ill-conduct leaving as deep and bloody prints on 
their minds as the strokes of the scourge do on the 
back of a slave." — Atterbury. 

1251. CONSCIENCE, The awakened. Those who 
have seen Holman Hunt's picture of the " Awak- 
ened Conscience " will not soon forget it. There 
are only two figures — a man and a woman, sitting 
in a somewhat gaudily furnished room, beside a 
piano. His fingers are on the instrument, his face, 
which is reflected in a mirror, is handsome and 
vacant, evidently that of a man about town, who 
supposes the brightest part of creation is intended 
to administer to his amusement. A music- book on 



the floor is open at the words, " Oft in the stilly 
night." That tune has struck some chord in his 
companion's heart. Her face of horror says what 
no language could say, " That tune has told me of 
other days when I was not as now." The tune has 
done what the best rules that ever were devised 
could not do. It has brought a message from a 
father's house. — Denton. 

1252. CONSCIENCE, Torture of. The death- 
bed scene of Francis I. is described as one of horror. 
The ghostly consolations of his confessor, Cocle, 
were of little avail. Haunted by the vision of those 
whom he had so treacherously given up to torture 
and death, he shrieked aloud in agony as he saw 
them in imagination crowding with menacing aspect 
round his dying bed. "What are they clamouring 
for? What do they want? Give them all; but 
let me die in peace ! " 

1253. CONSCIENCES, how dealt with. As the 

old historian says about the Roman armies that 
marched through a country burning and destroying 
every living thing, " They make a solitude and they 
call it peace." And so men do with their con- 
sciences. They stifle them, forcibly silence them, 
somehow or other ; and then, when there is a dead 
stillness in the heart, broken by no voice of either 
approbation or blame, but doleful like the unnatural 
quiet of a deserted city, then they say it is peace. 
— Maclaren. 

1254. CONSCIENCE, Victory of. An Indian, 
being among his white neighbours, asked for a little 
tobacco, and one of them, having some loose in his 
pocket, gave him a handful. The day following, 
the Indian came back and inquired for the donor, 
saying he had found a quarter of a dollar among 
the tobacco. Being told that, as it had been given 
to him, he might as well keep it, he answered, point- 
ing to his breast, " I got a good man and a bad man 
here ; and the good man say it is not mine, I must 
return it to the owner. The bad may say, 4 Why, 
he gave it to you, and it is your own now.' The 
good man say, 4 That's not right ; the tobacco is 
yours, not the money.' The bad man say, ' Never 
mind ; you got it ; go buy some dram.' The good 
man say, ' No, no, you must not do so.' So I don't 
know what to do, and I think to go to sleep ; but 
the good man and the bad man keep talking all night, 
and trouble me ; and now I bring the money back 
I feel glad." — Christian Age. 

1255. CONSCIENCE, Voice of. That grand old 
bell in St. Paul's Cathedral, London, is seldom 
heard by many during the business hours of the 
day. The roar and din of traffic in the streets have 
a strange power to deaden its sound and prevent 
men hearing it. But when the daily work is over, 
the desks are locked, and doors are closed, and 
books are put away, and quiet reigns in the great 
city, the case is altered. As the old bell strikes 
eleven, and twelve, and one, and two, and three at 
night, thousands hear it who never heard it during 
the day. And so I hope it will be with many a 
one in the matter of his soul. Now, while in health 
and strength, in the hurry and whirl of business, 
I fear the voice of your conscience is often stifled 
and you cannot hear it. But the day may come 
when the great bell of conscience will make itself 
heard, whether you like it or not. Laid aside in 
quietness, and obliged by illness to sit still, you 



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may be forced to look within and consider your 
soul's concerns. — Bishop Kyle. 

1256. CONSCIENTIOUSNESS, Christian. A 

linen merchant in Ooleraine offered Dr. Adam 
Clarke a situation in his warehouse, which he 
accepted with the consent of his parents. Mr. 
B knew that his clerk and overseer was a reli- 
gious man, but he was not sensible of the depth of 
the principle which actuated him. Some differences 
arose at times about the way of conducting the 
business, which were settled very amicably. But 
the time of the great Dublin market approached, 

and Mr. B was busy preparing for it. The 

master and servant were together in the folding- 
room, when one of the pieces was found short of 
the required number of yards. " Come," says Mr. 

B , " it is but a trifle. We shall soon stretch it, 

and make out the yard. Come, Adam, take one 
end, and pull against me." Adam had neither 
ears nor heart for the proposal, and absolutely re- 
fused to touch what he thought an unclean thing. 
The usages of the trade were strongly and variously 
enforced, but in vain. The young man resolved 
rather to suffer than to sin. Mr. B was there- 
fore obliged to call one of his men less scrupulous, 
and Adam retired quietly to his desk. Soon after, 

Mr. B , in the kindest manner, stated to him 

that it was very clear he was not fit for worldly 
business — (Why not ? If any were unfit, it must be 
the merchant himself) — and wished him to look out 
for some employment more congenial to his own 
mind ; adding that he might depend on his friend- 
ship in any line of life into which he should enter. 

1257. CONSCIENTIOUSNESS, Christian. In 

the last war in Germany a captain of cavalry was 
ordered out on a foraging party. He put himself 
at the head of his troop, and marched to the quarter 
assigned him. It was a solitary valley, in which 
hardly anything but woods could be seen. In the 
midst of it stood a little cottage. On perceiving it 
he went up and knocked at the door ; an ancient 
Hernhutter, with a beard silvered by age, came out. 
" Father," said the officer, " show me a field where 
I can set my troops a-foraging." "Presently," re- 
plied the Hernhutter. The good old man walked 
before, and conducted them out of the valley. 
After a quarter of an hour's march they found a 
fine field of barley. "This is the very thing we 
want," said the captain. " Have patience for a few 
minutes," replied the guide ; "you shall be satis- 
fied." They went on, and at the distance of about a 
quarter of a league farther, they arrived at another 
field of barley. The troop immediately dismounted, 
cut down the grain, trussed it up, and remounted. 
The officer then said to his conductor, "Father, 
you have given to yourself and us unnecessary 
trouble ; the first field was much better than this." 
" Very true, sir," replied the good old man, " but it 
was not mine." — Tract Society Anecdotes. 

1258. CONSCIENTIOUSNESS, Extreme. A 

member of a certain theological seminary was so 
sensitive as to any suspicion of plagiarism that he 
never allowed himself to make the slightest quota- 
tion without giving his authority. On one occasion 
he commenced grace at breakfast thus — " Lord, we 
thank Thee that we have awakened from the sleep 
which a writer in the Edinburgh Review has called 
' the image of death.' " 



1259. CONSCIENTIOUSNESS, Instance of. The 

late Mr. Labouchere had made an agreement, pre- 
viously to his decease, with the Eastern Counties 
Railway for a passage through his estate near 
Chelmsford, for which the company were to pay 
thirty-five thousand pounds. When the money had 
been paid and the passage made, the son and 
successor of Mr. L., finding that the property was 
much less deteriorated than had been expected, 
voluntarily returned fifteen thousand pounds of the 
amount to the company. — Quaterly Review. 

1260. CONSCIENTIOUSNESS, Reason for. A 

man was once asked why he was so very particular 
to give good measure — over good — and he replied, 
" God has given me but one journey through this 
world ; and when I am gone I cannot return to 
correct mistakes." 

1261. CONSCIENTIOUSNESS, Respect for. Dr. 

Arnold, of Rugby, once remarked respecting one 
of his pupils who was in the habit of attending 
to all his duties conscientiously and faithfully, " I 
could stand hat in hand to that boy." 

1262. CONSECRATION and cleansing a daily 
necessity. On the bathing-tub of a Chinese king 
was engraven this motto, " Renew thyself com- 
pletely each day ; do it again and again, and for ever 
again." — Sunday at Home. 

1263. CONSECRATION and luxury. Lady 
Huntingdon, with an income of only £1200 a year, 
did much for the cause of religion. She maintained 
the college she had erected at her sole expense ; she 
erected chapels in the most parts of the kingdom ; 
and she supported ministers who were sent to preach 
in various parts of the world. A minister of the 
Gospel and a person from the country once called 
on her ladyship. When they came out the country- 
man turned his eyes towards the house, and, after 
a short pause, exclaimed, "What a lesson! Can 
a person of her noble birth, nursed in the lap of 
grandeur, live in such a house, so meanly furnished 
— and shall I, a tradesman, be surrounded with 
luxury and elegance ? From this moment I shall 
hate my house, my furniture, and myself for spend- 
ing so little for God and so much in folly." — 
Whitecross. 

1264. CONSECRATION and self-denial. I wish 
that our churches would imitate that of Pastor 
Harms, in Germany, where every member was 
consecrated to God indeed and of a truth. The 
farmers gave the produce of their lands, the working 
men their labour ; one gave a large house to be used 
as a missionary college, and Pastor Harms obtained 
money for a ship which he fitted out to make voyages 
to Africa, and then he sent missionaries, and little 
companies of his people with them, to form Christian 
communities among the bushmen. When will our 
churches be equally self-denying and energetic? — 
Spurgeon. 

1265. CONSECRATION, Cause of. A Syrian 
Arab, when narrating the circumstances of his con- 
version, said a Bible was given to him, and he read 
it, and acquired a knowledge of the whole. But it 
had no sensible effect upon his life until he was 
brought into a scene of trial and danger, in which 
he received most serious injuries. During that 
terrible conflict, from which he was with difficulty 
rescued by his friends, he stated that the sins 0/ hi* 



CONSECRATION 



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CONSISTENCY 



ivhole life appeared to pass in review before him, 
and he inwardly vowed that if his life was spared 
it should be devoted to God. This led to entire de- 
cision and consecration to Christ, and his life is 
being spent in devotion to His service and glory. 

1266. CONSECRATION, Complete. During one 
of the terrible wars between France and Germany, 
when the French had crossed the Rhine and taken 
possession of a part of the country, a remarkable 
scene occurred in one of the German universities. 
One of the professors, at that time perhaps the 
most gifted and eloquent man in Europe, lecturing 
in the presence of his students, closed the book, 
declaring that he would never stand before them 
again until his country was free ; and he left their 
midst to join the army and face the enemy as a 
common soldier. Whatever gifts he had, he put 
them aside ; he sacrificed them for the sake of the 
cause so dear to him. So Paul, impressed by the 
needs of men and the greatness of the mission com- 
mitted to him, said, " I determined not to know 
anything among you save Jesus Christ, and Him 
crucified." — B. 

1267. CONSECRATION, Deliberate. Howard's 
second wife, like her husband, was decidedly evan 
gelical in sentiment ; and, according to a custom 
prevalent in former days amongst Puritans, and 
not unknown amongst Anglo-Catholics — though in 
their case it took a different form — she wrote with 
her own hand " a surrender and dedication of her- 
self to her God and her Saviour ; " and this docu- 
ment Howard is said to have carried with him on 
his journeys. According to the testimony of a lady 
who had known her well, Howard, soon after her 
marriage, " sold some jewels his wife had no longer 
any inclination to wear, and put the money into a 
purse called by herself and her husband the charity 
purse." And it is further related that when they 
were in London, soon after her marriage, he took 
his wife to the Pantheon, in order to ascertain what 
effect such a scene would have upon her mind. As 
they mingled with the throng and walked the 
round she appeared lost in thought. " Now, 
Harriet," he said, " I must insist on your telling 
me what you have been thinking about." "Well," 
she replied, "if I must tell you, I have been 

thinking of Mr. 's sermon last Sunday." — Dr. 

Stoughton. 

1268. CONSECRATION, Effects of. ^Eschines 
perceiving every one give Socrates something for 
a present, said unto him, " Because I have nothing 
else to give, I will give thee myself." "Do so," 
said Socrates, " and I will give thee back again to 
thyself better than when I received thee." 

1269. CONSECRATION misunderstood. When 
Robert Moffat, the Cheshire gardener, offered him- 
self as a missionary, some of his friends thought, and 
others actually said, that his brains were turned. 
His reply was, " Turned ? So they are. But they 
are turned the right way." — Dr. Clifford-. 

1270. CONSECRATION, Personal. A missionary 
meeting was held and a contribution was called for. 
The boxes returned, and the contents were counted 
over — bank-notes, silver, shillings, and pence. 
" There is a card ; who put that in ?" "A young 
man back in the congregation." " What is written 
on it?" "Myself." This was the young man's 
offering — himself. He could not give silver and gold 



to the mission cause, so he gave himself. — JET. L. 
Hastings. 

1271. CONSECRATION to one thing. When 
Cae.-sar Malan first entered on his course as the 
preacher of a free salvation, he replied to a friend 
who expressed surprise at the decided manner in 
which he had laid aside all his literary engagements, 
" My life is too short for that work." — Life of Ccesar 
Malan. 

1272. CONSECRATION, Two estimates of. If 

there was ever a man who seemed to spend his life 
for nothing it was Henry Martyn — a man of an 
exquisite nature, great power, and a sweet and 
loving disposition. Taking the highest honours at 
the university, and having the best prospects in the 
Church, he was led by the Spirit of God to conse- 
crate himself to the cause of foreign missions. For 
that object he sacrificed that which was dearer to 
him than life — for she to whom he was affianced 
declined to go with him. He forsook father and 
mother, and native land, and love itself, and went, 
an elegant and accomplished scholar, among the 
Persians, the Orientals, and spent a few years 
almost without an apparent conversion. Still he 
laboured on, patient and faithful, until, seized with 
a fever, he staggered. And the last record that he 
made in his journal was, that he sat under the 
orchard-trees and sighed for that land where there 
should be sickness and suffering no more. The 
record closed ; he died, and a stranger marked his 
grave. A worldly man would say, " Here was an 
instance of mistaken zeal and enthusiasm ; here was 
a man who might have produced a powerful effect 
on the Church and in his own country, and built 
up a happy home and been respected and honoured ; 
but, under the influence of a strange fanaticism he 
went abroad, and sickened and died, and that was 
the last of him. " The last of him ! Henry Martyn's 
life was the seed-life of more noble souls, perhaps, 
than the life of any other man that ever lived. — ■ 
Beeclier. 

1273. CONSERVATIVISM, Illustration of. Of 

a country family in Perthshire it is recorded that 
they have lived from father to son for five hundred 
years on the same small ancestral estate, and during 
that period.they have never once either lost or gained 
an acre. — Good Words. 

1274. CONSISTENCY, A father's. A young 
man, when about to be ordained as a minister, 
stated that at one period of his life he had been 
nearly betrayed into principles of infidelity. " But," 
he added, "there was one argument in favour of 
Christianity which I could never refute — the con- 
sistent conduct of my own father." 

1275. CONSISTENCY a personal matter. 

Sterne, who used his wife very ill, was one day 
talking to Garrick in a fine sentimental manner, in 
praise of conjugal love and fidelity. " The hus- 
band," said he, " who behaves unkindly to his 
wife deserves to have his house burnt over his 
head." "If you think so," said Garrick, "I hope 
your house is insured." — Clerical Anecdotes. 

1276. CONSISTENCY, Christian. Milton ex- 
cuses Oliver Cromwell's want of bookish application 
in his youth thus : — " It did not become that hand 
to wax soft in literary ease which was to be inured 
to the use of arms and hardened with asperity ; 



CONSISTENCY 



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CONTENTED NESS 



that right arm to be softly wrapped up among the 
birds of Athens by which thunderbolts were soon 
afterwards to be hurled among the eagles which 
emulate the sun." Carnal ease and worldly wisdom 
are not becoming in the soldier of Jesus Christ. He 
has to wrestle against principalities and powers, and 
has need of sterner qualities than those which 
sparkle in the eyes of fashion or adorn the neck of 
elegance. — Spur g eon. 

1277. CONSISTENCY, in business, Argument 
for. " I tell our directors that if they compel con- 
ductors to break the fourth commandment, they 
have no right to expect them to keep the eighth." 
That was the Hon. William E. Dodge's business way 
of putting to railroad companies the argument for 
Sabbath-keeping. 

1278. CONSISTENCY, Influence of. A gentle- 
man in England said that he owed his conversion 
mainly to the marked consistency of a merchant who 
lived not far from him. His neighbour was a Chris- 
tian, and professed to carry on his large business 
on strictly Christian principles. This surprised 
him ; but not being sure of its reality, he deter- 
mined to watch him for a year, and if at the end 
of that time he found that he was really what he 
professed to be, he would become a Christian also. 
All the year he watched without finding any flaw 
or inconsistency in his dealing. The result was a 
thorough conviction that the merchant was a true 
man, and that religion was a reality. — Clerical 
Library. 

1279. CONSISTENCY, Value of. When the late 

Rev. Mr. K was settled in his congregation of 

S , they could not furnish him with lodgings. 

In these circumstances, a Captain P , in the 

neighbourhood, though a stranger to religion, took 
him into his family. But our young clergyman soon 
found himself in very unpleasant circumstances, 
owing to the captain's practice of swearing. One 
day at table, after a very liberal volley of oaths 
from the captain, he observed calmly, " Captain, 
you have certainly made use of a number of very 
improper terms." The captain, who was rather a 
choleric man, was instantly in a blaze. " Pray, sir, 
what improper terms have I used ? " " Surely, 
captain, you must know," replied the clergyman 
with greater coolness , " and having already put me 
to the pain of hearing them, you cannot be in 
earnest in imposing upon me the additional pain 
of repeating them." "You are right, sir," resumed 
the captain, " you are right. Support your char- 
acter, and we will respect you. We have a parcel 
of clergymen around us here who seem quite 
uneasy till they get us to understand that we may 
use any freedom we please before them, and we 
despise them." 

1280. CONSOLATIONS, Abounding. When Mr. 
J ames Bainham, who suffered under Henry VIII. 
of England, was in the midst of the flames, which 
had half consumed his arms and legs, he said aloud, 
" O ye Papists, ye look for miracles, and here now 
you may see a miracle ; for in this fire I feel no 
more pain than if I were in a bed of down, but it 
is to me a bed of roses." 

1281. CONSTANCY, Test of. When the bril- 
liant, amiable, and accomplished young Italian 
woman, Olympia Morata, whose learning and love- 
liness graced the splendid epoch of Leo X., had 



become the persecuted victim of Romish tyranny 
for honouring Christ above a polluted priesthood, 
then poverty, sickness, desolation, exile, tried their 
worst upon her constancy. After she who had 
been the delicate nursling of courts and letters had 
fled across the stony fields of Bavaria, with literally 
bare and bleeding feet, the strength of the frail 
body failing, she bent under the roughness of for- 
tune, and quietly lay down to die. To one of her 
noble friends in Italy she wrote, "Let the Word of 
God be the rule of thy life, the lamp upon thy 
path, and thou wilt not stumble." As the purple 
flood of life ebbed in her thin white frame she 
said, " I desire to die, because I know the secret of 
death. The cunning mechanism is near to its dis- 
solution. I desire to die, that I may be with Jesus 
Christ, and find in Him eternal life. Do not be 
disturbed at my death, for I shall conquer in the 
end ; I desire to depart and be with Christ." With 
Christ ! So, the world over, and through all ages, 
in the first century or the last, the true heart of 
faith answers, in its final and glorified hour, to the 
prayer of Jesus, "With me, where I am." — 
Huntington. 

1282. CONTACT, personal, Influence of. Said 
General Havelock, in reply to a remark of a friend 
as to his influence over the men of his regiment, 
"/ keep close to them — have personal contact with 
each man, and know each man's name." — Preachers 
Lantern. 

1283. CONTAMINATION, Dangerof. Sophronius, 
a wise teacher, would not suffer even his grown-up 
sons and daughters to associate with those whose 
conduct was not pure and upright. "Dear father," 
said the gentle Eulalia to him one day when he 
forbade her, in company with her brother, to visit 
the volatile Lucinda, " you must think us very 
childish if you imagine that we should be exposed 
to danger by it." The father took in silence a dead 
coal from the hearth, and reached it to his daughter. 
" It will not burn you, my child ; take it." Eulalia 
did so, and behold her beautiful white hand was 
soiled and blackened, and, as it chanced, her white 
dress also. " We cannot be too careful in handling 
coals," said Eulalia," in vexation." "Yes, truly," 
said the father. "You see, my child, that coals, 
even if they do not burn, blacken ; so it is with 
the company of the vicious." — From the German. 

1284. CONTAMINATION, Danger of. Sir Peter 
Lely made it a rule never to look at a bad pic- 
ture, having found by experience that whenever he 
did so his pencil took a taint from it. "Apply 
this," adds Bishop Horne, "to bad books and bad 
company." 

1285. CONTENTEDNESS in old age. The 

amiable Bishop Berkeley, of Cloyne, was so entirely 
contented with his diocese, that, when offered by 
the Earl of Chesterfield (then Lord-Lieutenant) a 
bishopric much more lucrative than that he pos- 
sessed, he declined it, with these words, "I love 
my neighbours, and they love me ; why, then, should 
I begin, in my old days, to form new connections, 
and tear myself from those friends whose kindness 
is to me the greatest happiness I enjoy ? " Acting 
in this instance like the celebrated Plutarch, who, 
being asked why he resided in his native city, so 
obscure and so little, "I stay," said he, "lest it 
should grow less," 



CONTEN TMENT 



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CONTENTMENT 



1286. CONTENTMENT, and the Bible. " We 

have heard." said a gentleman to Thomas Mann, a 
pious waterman on the Thames, "that teaching the 
poor to read has a tendency to make them discon- 
tented with the station in which Providence has 
placed them. Do you think so ? " " No, sir ; quite 
the contrary. All that I have read in the Bible 
teaches me to be content with the dispensations 
of Providence — to be industrious and careful. A 
Christian cannot be an idle or an ungrateful man." 
— TT7i itecross. 

1287. CONTENTMENT, at all times. A vener- 
able man of eighty having been asked, K Which is the 
happiest season of life ? " thus answered the question 
— " When spring comes, and. under the influence of 
the gentle warmth of the atmosphere, the buds com- 
mence to show themselves and to turn into flowers, 
I think in myself, ' Oh what a beautitul season is 
spring ! ' Then when summer comes and covers the 
trees with thick foliage, when the birds are so 
happy in singing their pretty songs, I say to myself. 
1 Oh, summer is a fine thing ! ' Then when autumn 
arrives, and I see the same trees laden with the finest 
and most tempting fruits, I cry out, 1 Oh, how 
magnificent is autumn ! 5 And, finally, when the 
rude and hard winter makes its appearance, and 
there are neither leaves nor fruits on the trees, 
then, through their naked branches, I look upward 
and perceive, better than I could ever do before, the 
splendid stars that glitter in the sky." 

1288. CONTENTMENT, Enforced. George III., 
walking out one morning, met a lad at the stable- 
door, and asked him, " Well, boy. what do you do ? 
What do they pay you ? " " I help in the stable," 
replied the lad ; " but I have nothing except victuals 
and clothes." "Be content," replied the King; "I 
have no more." 

1289. CONTENTMENT, illustrated. This power 
of content always seemed to me to be illustrated by 
sudden joy in the midst of troubles ; by the rising 
up out of a man's soul oi self-sustaining power 
under all circumstances. An incident that I read, 
which occurred at the battle of Gettysburg, is a 
beautiful illustration of it. It was related by one 
of the letter- writers, who have been the true his- 
torians of our war. One of these letter- writers 
had a poet's eye. He narrates the fact that after 
a terrific cannonading which took place on the 
third day, when some four hundred cannons 
answered each other on Cemetery Ridge, there 
came a sudden lull, as the enemy were about to 
make a charge ; and that the birds, having been 
scared out of the peach-trees, out of all the fruit 
and shade trees, by the fearful uproar, came one 
by one, gently flying back ; and that during this 
momentary lull the sparrows opened their mouths 
and began to sing again. Right in the midst of 
blood, right in the midst of ten thousand bleeding 
corpses, and when the echo had hardly died out of 
the heavens, these sweet birds were singing. — 
Beecher. 

1290. CONTENTMENT, necessary to a Chris- 
tian. Making a day's excursion from Botzen, in 
the Tyrol, we went along the very narrowest of 
roads, mere alleys, to which our country lanes 
would be turnpike roads. Well, you may be sure 
that we did not engage an ordinary broad carriage, 
for that would have found the passage as difficult 
as the needle's eye to the camel ; but our landlord 



had a very narrow chaise for us — just the very- 
thing for threading those four-feet passages. Now, 
I must make you hear the moral of it, you fretful 
little gentlemen. When you have a small estate, 
you must have small wants, and by contentment 
suit your carriage to your road. '"Not so easy," 
say you ? "Very necessary to a Christian," say I. 
— Spurgeon. 

1291. CONTENTMENT, One source of. When 

the Rev. Mr. C was minister of the U. P. 

church in Sanquhar, he called one day, in the 
course of his pastoral visitation, on a decent old 
woman who was a member of his congregation. 
Engaged in friendly conversation with her, he said, 
" I hear your potatoes are not very good this year, 
Jennet." "Deed are they no, sir," said Jennet; 
" they're very bad ; but I've reason to be thankfu' 
that ither folk's are as bad as my ain." — Janus 
Douglas, Ph.D. 

1292. CONTENTMENT; Rareness of. A gentle- 
man had a board put up on a part of his land, on 
which was written. " I will give this field to any 
one who is really contented." When an applicant 
came he asked, "Are you contented?" The 
general answer was, " I am ; " and his reply inva- 
riably was, " Then what do you want with my 
field'?" 

1293. CONTENTMENT, Search for. I knew a 
man that had health and riches, and several houses 

j all beautiful and ready furnished, and would often 
I trouble himself and family to be removing from one 
j house to another ; and being asked by a friend why 
he removed so often from one house to another, 
replied, " It was to find content in some one of 
them." — Isaac Walton. 

1294. CONTENTMENT, Secret of. An Italian 
bishop struggled through great difficulties without 
repining, and met with much opposition without 
ever betraying the least impatience. An intimate 
friend of his, who highly admired these virtues, 
which he thought impossible to imitate, one day 
asked the bishop if he could communicate his secret 
of being always easy. " Yes," replied the old 
man ; " I can teach you my secret with great facility. 
It consists in nothing more than making a right use 
of my eyes." His friend begged him to explain 
himself. " Most willingly," returned the bishop. 
" In whatever state I am, I first of all look up to 
heaven, and remember that my principal business 
here is to get there ; I then look down on the 
earth, and call to mind how small a space I shall 
occupy in it when I am to be interred ; I then look 
abroad on the world, and observe what multitudes 
there are who are, in all respects, more unhappy 
than myself. Thus I learn where true happiness 
is placed, where all our cares must end, and how 
very little reason I have to repine or complain." — 
Whitecross. 

1295. CONTENTMENT, the true riches. Epi- 
curus writes a letter to Idomeneus, who was then a 
very powerful, wealthy, and, it seems, bountiful per- 
son, — to recommend to him, who had made so many 
men rich, one Pythocles, a friend of his, whom he 
desired might be made a rich man too. "But I 
entreat you that you would not do it just the same 
way as you have done to many less deserving per- 
sons ; but in the most gentlemanly manner of 



CONTENTION 



( 139 ) 



CONTRC VLRSY 



obliging him, which is not to add anything to his 
estate, but to take something from his desires." — 
Abraham Coidey. 

1296. CONTENTION, Religious, to be avoided. 

John Wesley, a man whos^ bitterest enemy could 
not fairly accuse him of indifference to the doctrines 
and faith " once delivered to the saints," wrote thus 
liberally and large heartedly to a correspondent : 
"Men may die without any opinions, and yet be 
carried into Abraham's bosom ; but if we be with- 
out love, what will knowledge avail ? / will not 
quarrel icith you about opinions. Only see that your 
heart be right toward God, and that you know and 
love the Lord Jesus Christ, and love your neigh- 
bours, and walk as your Master walked, and I ask 
no more. I am sick of opinions. Give me a good 
and substantial religion, a humble, gentle love of 
God and man." — B. 

1297. CONTENTIONS, Need of charity in. I 

have conversed with some men who rejoiced in the 
death or calamity of others, and accounted it as a 
judgment upon them for being on the other side ; 
but within the revolution of a few months the 
same men met with a more uneasy and unhand- 
some death ; which, when I saw, I wept and was 
afraid, for I knew that it must be so with all men ; 
for we also shall die, and end our quarrel and con- 
tentions by passing to a final sentence. — Jeremy 
Taylor. 

1298. CONTRITION, Effects of. When King 
Henry II., in the ages gone by, was provoked to 
take up arms against his ungrateful and rebellious 
son, he besieged him in one of the French towns, 
and the son being near to death, desired to see his 
father, and confess his wrong-doing ; but the stern 
old sire refused to look the rebel in the face. The 
young man, being sorely troubled in his conscience, 
said to those about him, "I am dying; take me 
from my bed, and let me lie in sackcloth and ashes, 
in token of my sorrow for my ingratitude to my 
father." Thus he died ; and when the tidings came 
to the old man, outside the walls, that his boy had 
died in ashes, repentant for his rebellion, he threw 
himself upon the earth, like another David, and 
said, "Would God I had died for him." The 
thought of his boy's broken heart touched the heart 
of the father. — Spur g con. 

1299. CONTRITION for sin. A short time since 
a young man named Tuahine came loitering about 
my house in an unusual way. Knowing him to be 
one of the baser sort, I said, "Friend, have you 
any business with me ? " Tears gushed into his 
eyes ; he could at first hardly speak. At length he 
replied, "You know I am a wicked man. Shame 
covers my face and holds me back. To-day I have 
broken through all fear. I want to know is there 
room for me ? — can I expect mercy ? " I said, " How 
came you to have such a thought as that ? " His 
countenance blushed ; tears started from his eyes, 
and he said, " I was at work, putting up my garden 
fence. It was a long, hard work, and only myself 
to do it. All over dirt and greatly wearied, I sat 
down on a little bank to rest, and said within my- 
self — I cannot tell why — 1 All this great garden, and 
death for my soul ; all this great property, and 
death for ever ! Oh, what shall I do?' I went 
immediately and bathed ; then went to my wife, 
and told her my thoughts and wishes. She agreed 



J to my desire, and we, on that evening, left our 
work, and came to this place where the Word of 
God lives, and I have been wishing to speak to you 
ever since." I was quite affected to hear this tale, 
gave him all the instruction and encouragement 
which I conceived the Scriptures warranted, and 
am happy to say that the man continues to live 
happily and worthy of the Gospel. — Rev. Mr. Orsmond 
{South Seas). 

1300. CONTRITION, Short-lived. When, one 
day, visiting a prison chaplain, the Rev. W. Harness 
asked him whether his ministry had been attended 
with success. "With very little, I grieve to say," 
was the reply. " A short time since I thought I 
had brought to a better state of mind a man who 
had attempted to murder a woman and had been 
condemned to death. He showed great signs of 
contrition after the sentence was passed upon him, 
and I thought I could observe the dawniugs of grace 
upon the soul. I gave him a Bible, and he was 
most assiduous in the study of it, frequently quot- 
ing passages from it which he said convinced him 
of the heinousness of his offence. The man gave 
altogether such a promise of reformation, and of a 
change of heart and life, that I exerted myself to 
the utmost, and obtained for him such a commuta- 
tion of his sentence as would enable him soon to 
begin the world again, and, as I hoped, with a 
happier result. I called to inform him of my suc- 
cess. His gratitude knew no bounds ; he said I 
was his preserver — his deliverer. "And here," he 
added, as he grasped my hand in parting, " here is 
your Bible ; I may as well return it to you, for I 
hope I shall never want it again." — IT. Davenport 
Adams. 

1301. CONTROVERSY and kindness. A New- 
foundland dog and a mastiff had a contest on a 
bridge about a bone, of which each claimed posses- 
sion. It was a worthless old bone, but it served to 
make a quarrel about ; and,, so they went snapping 
and snarling at each other, until, finally, each 
tugging at the bone, they slipped off the bridge into 
the water, and floated away for some distance before 
they could come to shore. Newfoundland easily 
reached the land, and looking back, saw mastiff 
struggling vainly to reach the shore, and just ready 
to sink. Forgetting his rage, the noble animal 
plunged in again, seized the mastiff by the collar, 
and, keeping his head above water, towed him 
safely to land. As they stood on the shore and 
shook themselves dry, you could almost see in the 
glance of their friendly eyes, "You don't catch us 
quarrelling again ! " 

1302. CONTROVERSY and the love of souls. 

Some time ago I went down to Lookout Mountain, 
and an old resident there said to me, " Our soldiers 
fought bravely up there above the clouds ; but 
sometimes the mists were so heavy that they could 
not distinguish friends from foes, and struck at each 
other.'" If we were to go up among the cloudy 
heights of metaphysical argument, I ain not certain 
that we might not find ourselves in hot controversy ; 
but I will say that neither you nor I would be con- 
tent to sit in the solitude of the mountain and sing 
the song of the wreck when poor human beings 
are struggling in the water. We go down into the 
breakers, and when we are there we never get into 
any controversy about those things which are in the 
clouds.— JRev. J. M. Buckley 



CONTROVERSY 



( HO ) 



CONTROVERSY 



1303. CONTROVERSY, and the true Church. 

Two Scotchmen occupied the same cottage, each 
being bound to keep his own side of the house well 
thatched. They were sadly divided religiously, one 
being a Burgher and the other an Anti-burgher. 
After repeated battles of words, they were not on 
speaking terms. One day these men were at work 
on the roof, each thatching his own side, and they 
met at the top, and were forced to look in each 
other's faces. One of the men took off his cap, and 
scratching his head, said to the other, "Johnnie, 
you and me, I think, ha'e been very foolish to dis- 
pute as we ha'e done concerning Christ's will aboot 
our Kirks, until we ha'e clean forgot His will aboot 
ourselves ; and so we ha'e fought so bitterly for 
what we ca' the truth, that it has ended in spite. 
Whatever is wrong, it's perfectly certain that it 
never can be richt to be uncivil, unneighbourly, un- 
kind — in fac', tae hate one anither. Na, na ; that's 
the deevil's work, and no God's ! Noo it strikes me 
that maybe it's wi' the Kirk as wi' this house : 
ye're working on ae side, and me on the tither, but 
if we only do our work weel we will meet at the 
top at last. Gi'e's your han', auld neighbour ! " 
So they shook hands, and were the best of friends 
ever after. 

1304. CONTROVERSY, a thing of the past. 

When General Scott was fighting in Mexico he 
rode along the line, and far on the right he saw 
seventy-five men unorganised, each man loading 
and firing at will. He stepped up to them and 
said, "Boys, that is not well enough. If we are to 
win the day, we must fire by platoons ; and I will 
drill you in fifteen minutes." He sent an officer, 
who drilled them. Then they fired in volleys, and 
the right of that army won the day, and the battle 
was theirs. Heretofore we have split theological 
hairs ; we have tried to decide which was the north 
and which the north-west side ; and we have left 
the world to take care of itself, while we were try- 
ing to settle a theory of salvation. But the old 
controversial days are gone, and they have gone for 
ever. — Her. G. Hepworth. 

1305. CONTROVERSY, Barren. It's a great pity 
we can't agree better. They are small, insigni- 
ficant beings who quarrel oftenest. There's a 
magnificent breed of cattle in the Vale of Clwyd 
— the most beautiful vale in Wales. They have 
scarcely any horns, but an abundance of meat ; yet 
if you ascend the hills on every side, there, on the 
heights, you find a breed which grows scarcely an}'- 
thing but horns, and from morning to night all you 
hear is the constant din of clashing weapons. So 
there are many Christians who live on the heights 
— but on very cold and barren ones. Everything 
they eat grows into horns, the strength of which 
they are constantly testing. — Rev. Joseph Thomas. 

1306. CONTROVERSY, may help scepticism. 

Our business is not to supply men with arguments 
by informing them of difficulties. In the process 
of answering them ministers have published the 
sentiments of infidels more widely than the infidels 
themselves could have done. Unbelievers only 
"glean their blunted shafts, and shoot them at the 
shield of truth again." — iipurgeon. 

1307. CONTROVERSY, Right spirit of. Mr. 

Newton, of London, was a very oandid and friendly 
critic, and was often applied to by young authors 



for his opinions and remarks, which he would give 
very candidly, and sometimes under the name of 
Nibblings. On one of these occasions a practical 
essay was put into his hand, which he approved ; 
but a letter was appended, addressed to an obscure 
and contemptible writer, who had said very un- 
warrantable and absurd things on the subject, and 
whom, therefore, the writer attacked with little cere- 
mony. The following is a specimen of some of Mr. 
Newton's nibblings: — "Were the affair mine, I 

would take no notice of Mr. ; but if I did, it 

should be with the hope — at least with the desire — 
of doing good, even to him. This would make me 
avoid every harsh epithet. He is not likely to be 
benefited by calling him a fool. The evangelists 
simply relate what is said and done, and use no 
bitterness nor severity, even when speaking of 
Herod, Pilate, or Judas. I wish their manner was 
more adopted in controversy." 

1308. CONTROVERSY, to be avoided. A huge 
fragment of rock from an adjacent cliff fell upon a 
horizontal part of the hill below, which was occupied 
by the gardens and vineyards of two peasants. It 
covered part of the property of each ; nor could it 
be easily decided to whom the unexpected visitor 
belonged ; but the honest rustics, instead of troubling 
the gentlemen of the long robe with their dispute, 
wisely resolved to end it by each party excavating 
the half of the rock on his own grounds, and con- 
verting the whole into two useful cottages, with 
comfortable rooms and cellars for their little stock 
of wine, and there they now reside with their 
families. After such a sort will wise men deal 
with the great doctrines of the Gospel ; they will 
not make them the themes of angry controversy, 
but of profitable use. To fight over a doctrine is 
sorry waste of time, but to live in the quiet enjoy- 
ment of it is the truest wisdom. — Spurgeon. 

1309. CONTROVERSY, to be avoided in preach- 
ing. As a rule, controversy ought to be kept away 
from the pulpit. An old Christian had been to hear 
a sermon, but came out of church weeping. On 
being asked the reason, he replied, " Oh, I had ex- 
pected to enjoy this sermon so much ! The preacher 
had given out that he would preach on regeneration, 
but, after all, it amounted to nothing else than the 
quarrels of the learned concerning the doctrine of 
regeneration. " — Pastor Funcke. 

1310. CONTROVERSY, True use of. On the 

week-days, in the schools, he (Wyclif) proved to 
the learned what he meant to preach ; and on the 
Lord's Day he preached in the pulpit to the vulgar 
what he had proved before ; not unlike those builders 
in the second temple, holding a sword in one hand 
and a trowel in the other, his disputing making his 
preaching to be strong, and his preaching making 
his disputations to be plain. — Fuller. 

1311. CONTROVERSY, True use of. By degrees 
the "hypocrites" feared to dispute with him (George 
Fox) ; and the simplicity of his principles found such 
ready entrance among the people, that the priests 
trembled and scud as he drew near ; so that it 
was a dreadful thing to them, when it was told 
them, " The man in leathern breeches is come,"— 
Bancroft, 

1312. CONTROVERSY, Victory in. I don't be- 
lieve any of us can afford to have a victory over our 



CONTROVERSIES ( 141 ) 



CONVERSION 



Christian brethren. I saw once a little incident in 
Scottish history. It was at the time when conflicts 
were being waged between two factions in Scotland. 
One of them was represented by the garrison in the 
old castle at Edinburgh, and the townspeople were 
on the other side. They fell into a very serious 
fight about surrendering the town. It was the 
easiest thing in the world for the castle to subdue 
whatever force was brought against it. Those of 
you who have been there know how commanding 
a position it occupied. In a very little while they 
opened a terrific cannonade on the town. They 
were soon subdued. It was an easy victory. But 
they found that the explosions of their cannon had 
shaken the rock beneath them and opened the fissures 
so widely that the waters in the wells that the garri- 
son lived upon had run away into nothing. I don't 
believe we can afford to be victorious over each other, 
and that Christian denomination that holds its own 
by the destruction of any other one will find that its 
fissures beneath will carry away the water of piety 
and grace on which it lives. — Dr. Robinson. 

1313. CONTROVERSIES, After-uses of. « Old 

religious factions are volcanoes burned out" says 
Burke ; " on the lava and ashes and squalid scoriae 
of old eruptions grow the peaceful olive, the cheering 
vine, and the sustaining corn." Those who have 
seen the sides of Vesuvius can well appreciate the 
force of this image. There indeed may be seen 
tracts of desolation ; bare, black, and lurid, beyond 
any other which earth can show. These are where 
the sulphur still lingers and repels every effort of 
vegetation. But there are also tracts, close adjoin- 
ing to them, and even in the midst of them, where 
the green vineyard, the grey olive, the golden orange, 
and the springing herb mark that, out of the attri- 
tion and decomposition of the ancient streams of 
lava, the vital forces of nature can assert themselves 
with double vigour, and create a new life under the 
very ribs of death. So it is with extinct theological 
controversies. So far, indeed, as they retain the 
bitterness, the fire and brimstone, of personal rancour 
and malignity, they are, and will be to the end of 
time, the most barren and profitless of all the works 
of man. But if this can be eliminated or corrected, 
it is undeniable not only that truths of various kinds 
take root and spring up in the soil thus formed, but 
that there is a fruitful and useful result produced 
by the contemplation of the transitory character of 
the volcanic eruptions which once seemed to shake the 
world. — Dean Stanley. 

1314. CONTROVERSIES, should not trouble 
the devout. Philip Melancthon, being at the 
conferences at Spire, in 1529, made a journey 
to Bretten to see his mother. This good woman 
asked him what she must believe amidst so many 
disputes, and repeated to him her prayers, which 
contained nothing superstitious. " Go on, mother," 
said he, " to believe and pray as j T ou have done, and 
never trouble yourself about religious controversies." 

1315. CONVENTIONALITIES, and thought. 

When George Fox took a sharp knife and cut out 
for himself a pair of leather breeches, and, having 
done with the fashions of society, hid himself in a 
hollow tree, to think by the month together, he was 
growing into a man of thought before whom men 
of books speedily beat a retreat. What a flutter 
he made, not only among the Poperies and Prela- 
cies and Presbyteries of his day, but also among 



the well-read proprieties of Dissent ! He swept no 
end of cobwebs out of the sky, and gave the book- 
worms a hard time of it. Thought is the backbone 
of study, and if more ministers would think, what 
a blessing it would be ! — Spurgeon. 

1316. CONVERSATION, and silence. A very 
appreciative critic of art — a man who studies the 
beautiful through the eyes of his heart as well as 
through his scientific understanding — has said that 
he always chooses to walk through galleries of great 
works unaccompanied ; for the reason that conversa- 
tion belittles every subject, enfeebles the judgment, 
and fritters admiration away. — Huntington. 

1317. CONVERSATION, Courtesy in. The Rev. 
Mr. Berridge, being once visited by a very loqua- 
cious young lady, who, forgetting the modesty of 
her sex and the superior gravity of an aged divine, 
engrossed all the conversation of the interview with 
small talk concerning herself. When she rose to 
retire he said, " Madam, before you withdraw I 
have one piece of advice to give you, and that is, 
when you go into company again, after you have 
talked half an hour without intermission, I recom- 
mend it to you to stop a while and see if any other 
of the company has anything to say." 

1318. CONVERSATION, Foolish. The story is 
well known of the person who invited a company 
of his friends that were accustomed to take the 
Lord's name in vain, and contrived to have all 
their discourse taken down and read to them. Now, 
if they could not endure to hear the words repeated 
which they had spoken during a few hours, how 
shall they bear to have all that they have uttered 
through a long course of years brought forth as 
evidence against them at the tribunal of God? — 
Scott. 

1319. CONVERSION, a change of habits. Robert 
Annan, as a young man, went into every conceivable 
form of iniquity. His friends sent him to America 
to get rid of him. One night he went out and lay 
down upon the track to let the train pass over him 
and send him into eternity, but no train passed that 
night. He went to Canada, entered the English 
army, and then deserted. He entered the navy. 
The vessel was ordered to Gibraltar. Having ar- 
rived there, behold his own regiment from which 
he had deserted was keeping guard upon the rock. 
He had assumed a false name. Now, when he saw 
he must be found out, he made confession, told the 
truth, and his friends protected him. He came back 
to Dundee, Scotland, and from that time began to 
work among the masses. Before going to his work 
in the morning he would take a piece of chalk and 
write on the pavement, 11 Eternity!" and other 
words, to arrest the attention of the passers-by. 
The morning before he found a watery grave he 
wrote on placards that were posted up, ' ' There are 
two roads : one is broad, dark, and false, where the 
devil leads men to hell; the other, narrow but 
straight, that leads to happiness. One is death, 
damnation, Satan ; the other, life, salvation, God." 
He was one of the best swimmers in Scotland, and 
had saved many lives in Dundee harbour. They 
told him there was a boy in the stream. He dashed 
in, and was bringing the boy out on his back, when 
his friends saw he was not making as much headway 
as could have been expected. A boat was put out ; 
the lad was saved, but Robert went down — no, he 



CONVERSION 



42 ) 



CONVERSION 



went up to glory. There had been no such funeral 
in Dundee in fifty years. — George II. Stuart. 

1320. CONVERSION a complete surrender. 
When Henry VIII. had determined to make him- 
self head of the English Church, he insisted upon 
it that Convocation should accept his headship with- 
out limiting and modifying clauses. He refused to 
entertain any compromises, and vowed that " he 
would have no tantrums," as he called them. Thus 
when a sinner parleys with his Saviour he would 
fain have a little of the honour of his salvation, he 
would save alive some favourite sin, he would fain 
amend the humbling terms of grace ; but there is 
no help for it, Jesus will be all in all, and the sinner 
must be nothing at all. The surrender must be 
complete, there must be no tantrums, but the heart 
must without reserve submit to the sovereignty of 
the Redeemer. — Spurgeon. 

1321. CONVERSION, A late. Mr. Pomfret was 
converted at the age of nineteen ; yet the remem- 
brance of so large a portion of life spent in impeni- 
tence ever after affected his heart ; and he used 
often to repeat the words of Austin, " Lord ; too 
late I loved Thee." — John Bruce. 

1322. CONVERSION, a single. Influence of. It 

is impossible to overrate the importance of the con- 
version of one soul to Christ, or of the hardening of 
one heart in sin. . . . An old Puritan doctor writes 
a book more than two hundred years ago, called 
" The Bruised Reed," which falls into the hands of 
Richard Baxter, and leads his penitent spirit to its 
trust in Christ. Baxter's ministry is like that of a 
giant in his strength, and when he dies his " Call 
to the Unconverted " goes preaching on to thousands 
to whom Baxter himself had never spoken with 
human tongue. Philip Doddridge, prepared by his 
pious mother's teaching, hears this piercing " Call," 
devotes the summer of his life to God, and becomes 
a "burning and a shining light." Doddridge's 
" Rise and Progress " fell into the hands of Wilber- 
force, and led him to thought and to prayer. Wil- 
berforce's " Practical View " cleared the faith and 
fired the zeal of a clergyman in the sunny South, 
and he wrote the simple annal of a Methodist girl, 
which has borne fruit of blessing in every quarter 
of the globe ; for who has not heard of Legh Rich- 
mond and " The Dairyman's Daughter " ? And 
then the same book had a ministry in the bleak 
North, and in a country parish found out a Scottish 
clergyman who was preaching a Gospel which he 
did not know, and he embraced the fulness of the 
glad tidings, and came forth a champion for the 
truth, " furnished in all things and ready," until 
all Scotland rang with the eloquence of Thomas 
Ch aimers. — Punshon. 

1323. CONVERSION a wonder. " If I ever see 
a Hindoo converted to Jesus Christ," said Henry 
Martyn, " I shall see something more nearly ap- 
proaching the resurrection of a dead body than any- 
thing I have ever yet seen." The entire number of 
native Christians in India is now about 600,000. 

1324. CONVERSION and confession. A priest, 
after examining a colporteur's pack, said to him, 
" Sir, I perceive that in your books a great deal is 
.'aid about conversion, and nothing about confession ; 
it is clear that yours are Protestant books." A 
notary who was present opened the New Testament. 
" But do you not see," said he to the priest, " that 



Jesus Christ forgave the thief without the interven- 
tion of a priest to confess him ? And when St. 
Stephen was dying, did he aslc for a priest to confess 
him?" The dilemma was embarrassing. "Sir," 
answered the priest gravely, " the rules of the 
Church in ancient times were different from what 
they are at the present day." 

1325. CONVERSION and duty. An anecdote 
published many years ago of the Indian chief 
Teedyuscung, king of the Delawares, is too valu- 
able to be lost. One evening he was sitting at 
the fireside of a friend. Both of them were silently 
looking at the fire, indulging their own reflections. 
At length the silence was broken by the friend, 
who said, " I will tell thee what I have been 
thinking of. I have been thinking of a rule 
delivered by the Author of the Christian religion, 
which, from its excellence, we call the Golden Rule." 
" Stop," said Teedyuscung, "don't praise it to me, 
but rather tell me what it is, and let me think for 
myself. I do not wish you to tell me of its excel- 
lence ; tell me what it is." " It is for one man to 
do to another as he would have the other do to 
him." "That's impossible. It cannot be done," 
Teedyuscung immediately replied. Silence again 
ensued. Teedyuscung lighted his pipe, and walked 
about the room. In about a quarter of an hour he 
came to his friend with smiling countenance, and 
taking the pipe from his mouth, said, " Brother, I 
have been thoughtful of what you told me. If the 
Great Spirit that made man would give him a new 
heart, he could do as you say, but not else." Thus 
the Indian found the only means by which man can 
fulfil his social duties. 

1326. CONVERSION and fears dispelled. One 

day, as I was travelling into the country, musing on 
the wickedness of my heart, and considering the 
enmity that was in me to God, the scripture came 
into my mind—" He hath made peace through the 
blood of His Cross." I saw that the justice of God 
and my sinful soul could embrace and kiss each 
other. I was ready to swoon, not with grief and 
trouble, but with solid joy and peace. ... I saw 
Him in the Spirit, a Man on the right hand of 
the Father, pleading for me. — John Banyan (in 
Fronde). 

1327. CONVERSION and friendships. Wilber- 

force, when, as a young man, he had come under 
better influences, wrote to his gay friends telling 
them of the change. Most of them dropped his 
acquaintance, except Pitt, who replied, saying that 
nothing could alter their friendship ; and as to the 
change of which he spoke, he was sure his friend 
could only do what was right. 

1328. CONVERSION and the old nature. There 
are a great many men who are like one of my roses. 
I bought a Gloire de Dijon. It was said to be one 
of the few ever-blooming roses. It was grafted on a 
manetti-stalk — a kind of dog-rose, a rampant and 
enormous grower, and a very good stalk to graft 
fine roses on. I planted it. It throve the first 
part of the summer, and the last part of the 
summer it grew with great vigour ; and I quite 
gloried, when the next spring came, in my Gloire de 
Dijon. It had wood enough to make twenty such 
roses as these finer varieties usually have; and I 
was in the amplitude of triumph. I said, " My 
soil suits it exactly in this climate ; and I will 



CONVERSION 



( 143 ) 



CONVERSION 



write an article for the Monthly Gardener, and tell 
what luck I have had with it." So I waited and 
waited and waited till it blossomed ; and behold ! 
it was one of these worthless, quarter-of-a-dollar, 
single-blossomed roses. And when I came to 
examine it I found that it was grafted, and that 
there was a little bit of a graft down near the 
ground, and that it was the manetti-sprout that had 
grown to such a prodigious size. Now, I have seen 
a great many people converted, in whom the conver- 
sion did not grow, but the old nature did. — Beecher. 

1329. CONVERSION, and the truth. A man 

once said, " I don't know how it is ; I preach the 
truth, but no one seems converted." The man's 
wife was wiser than he — as wives usually are — and 
she said, "Yes, you might preach the truth that 
two and two are four, but you could scarcely expect 
people would be converted by that." — Dr. Wayland. 

1330. CONVERSION, brought about by a word. 

On the last day of the year 1867 I met a man of 
fifty in the streets, and said to him, " Had not you 
and I better begin the new year with a new life ? " 
That simple remark set him to thinking, and resulted 
in his conversion. — Dr. Cuyler. 

1331. CONVERSION, Cause of. Alexis and he 
(Luther) had been to see the old Luther people at 
Mansfeldt, and were got back again near Erfurt, when 
a thunderstorm came on. The bolt struck Alexis ; he 
fell dead at Luther's feet. What is this life of ours ? 
— gone in a moment, burnt up like a scroll, into the 
blank Eternity ! What are all earthly preferments, 
chancellorships, kingships ? They all lie shrunk to- 
gether — there ! The earth has opened on them ; in 
a moment they are not, and Eternity is. Luther, 
struck to the heart, determined to devote himself to 
God and God's service alone. — Carlyle. 

1332. CONVERSIONS, Early. Robert Hall, the 
prince of Baptist preachers, was converted at twelve 
years of age. Matthew Henry, the commentator, 
who did more than any man of his century for 
increasing the interest in the study of the Scriptures, 
was converted at eleven years of age ; Isabella 
Graham, immortal in the Christian Church, was 
converted at ten years of age ; Dr. Watts, whose 
hymns will be sung all down the ages, was con- 
verted at nine years of age ; Jonathan Edwards, 
perhaps the mightiest intellect that the American 
pulpit ever produced, was converted at seven years 
of age ; and that father and mother take an awful 
responsibility when they tell their child at seven 
years of age, " You are too young to be a Christian," 
or, " You are too young to connect yourself with 
the church." That is a mistake as long as eternity. 
— Talmage. 

1333. CONVERSION, Gratitude for. A Wes- 
leyan missionary was called to visit a native in 
Ashantee, then on his dying bed, who had been his 
first convert, and was thus addressed by him : — " I 
hear you preached last night about heaven. I 
could not be there ; but I am going to heaven itself; 
ani when I get there I will go to my Saviour and 
throw u.yself at His feet, and thank Him for His 
mercy in sending a missionary to this land to tell 
me of the truth. Then I will come back to the 
gate and sit down until you come, and then I will 
take you to my Saviour's throne, and say you are 
the man who first told me of the Cross of Christ." 



1334. CONVERSION, History of a. In the year 
1838 seven of us sailors from the frigate "Brandy- 
wine " came out of the navy -yard, all ripe for a 
jolly time. We drank our first grog in Wapping 
Street, near the yard ; and after we had crossed 
Charlestown Bridge, and were in Prince Street, on 
the Boston side, we took our second grog. Then 
we were ready for mischief. " Where can we raise 
hell most?" said I. "I don't know," says one. 
"Let's have a lark with Father Taylor," I said. 
"Agreed ! " says the rest, " if you'll be spokesman." 
" Yes," I said ; " I'll ask for a Bible." So we bore 
away for the sailor preacher's, which was only a few 
score rods down the same street. I rang the bell, 
and said, "We wish to see Father Taylor." He 
came down ; and as he entered the room we were 
taken all aback, and could not gather headway 
enough to get out of his way. He ran slap into 
the fleet of us seven. We thought we could touch 
our hats to our superiors to perfection ; but when 
he bowed to us so handsomely, it left us shivering 
in the wind. He kept getting better, and we get- 
ting worse. "Bless you, boys ; bless you ! " came 
with such power and sweetness ; he seemed so 
glad to see us, that he captured us all. We began 
to sweat, and longed for deliverance. I at last 
plucked up courage to ask for a Bible. That was 
the worst move we had made. "A Bible — yes; 
every one of you shall have one." W orse and 
worse. Oh, if we were out of this scrape, thought 
we all, we'd never be caught here again ! " Now," 
said Mr. Taylor, addressing me, "Bub, here's your 
compass and your binnacle. We need a light in 
the binnacle. Let us pray." Down we went on 
our knees. Such pleading I never heard before, 
nor since. I melted. The power that came upon 
me was strange and overwhelming. It was a nail 
driven home tight. It brought peace to my mind 
and salvation to my heart. — Life of Father Taylor. 

1335. CONVERSION, how viewed by some. A 

young woman who had professed to be converted in 
a sudden and violent manner associated with reli- 
gious people till the return of the wakes in her 
neighbourhood. This being a season of festivity 
and rural amusements which she had been accus- 
tomed to relish, she thus disclosed the genuine 
feelings of her heart : — " There is to be a dance at 
the wakes to-night ; I. can't stay away. I must go 
to it. I wish I had not been converted till after 
the wakes." — Duel: 

1336. CONVERSION, in old age. The late 
Lord Lyndhurst was nearly eighty years of age be- 
fore he seriously studied the evidences cf Chris- 
tianity and reached a firm conviction of their truth. 
From thence he became a loyal disciple of Christ. 
He used to hobble about the lobbies of the House 
of Lords watching for an opportunity of usefulness. 
He has been seen to button-hole his friends there, 
while tears bathed his cheeks, and in a voice tremu- 
lous with emotion to plead the claims of religion, 
enforcing the argument for early, prompt decision 
with the plea, " My . soul is saved, but my life is lost." 
He died exclaiming, " Supremely happy ! " 

1337. CONVERSION, Intellectual. The sublime 
theory of the Gospel had made a much fainter 
impression on the heart than on the understanding 
of Constantine. ... As he gradually advanced in 
the knowledge of truth, he proportionally declined 
in the practice of virtue ; and the same year of 



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CONVERSION 



his reign in which he convened the Council of Nice 
was polluted by the execution, or rather murder, of 
his eldest son. — Gibbon. 

1338. CONVERSION, known by its effects. 

Can you say, " I am not what I once was — I am 
better, godlier, holier ? " Happy are you ! Happy, 
although, afraid of presumption, and in the timid 
modesty of spiritual childhood, you can venture no 
further than one who was urged to say whether she 
had been converted. How humble, yet how satis- 
factory, her reply ! "That," she answered, "I cannot 
— that I dare not say ; but there is a change some- 
where : / am changed or the world is changed." . . . 
Our little child, watching with curious eyes the 
apparent motion of the objects, calls out in ecstasy, 
and bids us see how hedge and house are flying 
past the carriage. You know it is not these that 
move ; nor the firm and fixed shore, with its trees 
and fields, and boats at anchor, and harbours and 
headlands, that is gliding by the cabin windows. 
That is but an illusion of the eye. The motion is 
not in them, but in us. And if the world is grow- 
ing less to your sight, it shows you are retreating 
from it, rising above it, and, upborne in the arms 
of grace, are ascending to a higher region ; and if 
to our eye, the fashion of this world seems passing 
away, it is because we ourselves are passing — pass- 
ing and pressing on the way to heaven. — Guthrie. 

1339. CONVERSION, known by its effects. 

"Are there any drunkards here ? " cried a Metho- 
dist itinerant, as he preached amid a mongrel mul- 
titude (in the open air in Ulster). "Yes, I am 
one," replied a sobbing Irishman, who, returning 
intoxicated toward his home, had stepped aside to 
the assembly, supposing it was witnessing a cock- 
fight ; and from that day he was not only reclaimed 
from his long- confirmed vice, but became a genuine 
Christian. — Steven's Methodism. 

1340. CONVERSION, Means of. Mr. Aikman, 
a man of good talents and education, is said to have 
been brought to a knowledge of Christ by reading 
Newton's " Cardiphonia, or Utterance of the Heart," 
which he purchased at a book-stall in London, 
under the supposition that it was a novel, and would 
do for a circulating library he was then establishing 
in Jamaica. — Memoir of the Haldanes. 

1341. CONVERSION, Means of. A dying pub- 
lican's wife recently gave the following encourag- 
ing testimony, as narrated by the evangelist who 
visited her. He says, " I was asked to go to a 
public-house in Nottingham, and see the landlord's 
wife, who was dying. I found her rejoicing in 
Christ as her Saviour. I asked her how she had 
found the Lord. ' Reading that,' she replied, hand- 
ing me a torn piece of newspaper. I looked at it, 
and found that it was part of an American paper 
containing an extract from one of Spurgeon's 
sermons, which extract had been the means of her 
conversion. ' Where did you get this newspaper 
from ? ' I said. She answered, 4 It was wrapped 
round a parcel which was sent me from Australia.' 
God's Word shall not return to Him void." 

1342. CONVERSION, Nominal. An old Indian 
woman who had been converted by the Jesuits was 
dying in the faith, most devoutly kissing the crucifix 
and meekly receiving extreme unction. She gave 
a fine proof of the truth of her conversion when, 
being asked at last by the priest whether there was 



any little dainty in the world that she would like — 
any special thing with which she might cheer her 
dying moments — she replied, " Well, I don't know 
that there is anything I like, except it should be a 
slice or two of a nice little boy." — Spurgeon. 

1343. CONVERSION of children, Anxiety for. 

There was in my ancestral line an incident so 
strangely impressive that it seems more like romance 
than reality. It has sometimes been so inaccurately 
put forth that I now give you the true incident. 
My grandfather and grandmother, living at Somer- 
ville, New Jersey, went to Baskingridge to witness 
a revival, under the ministry of the Rev. Dr. 
Finley. They came home so impressed with what 
they had seen that they resolved on the salvation of 
their children. The young people of the house were 
to go off for an evening party, and my grandmother 
said, "Now, when you are all ready for the party 
come to my room, for I have something very im- 
portant to tell you." All ready for departure, they 
came to her room, and she said to them, "Now, I 
want you to remember, while you are away this 
evening, that I am all the time in this room praying 
for your salvation, and I shall not cease praying 
until you get back." The young people went to the 
party, but amid the loudest hilarities of the night 
they could not forget that their mother was pray- 
ing for them. The evening passed, and the night 
passed. The next day my grandparents heard an 
outcry in an adjoining room, and they went in and 
found their daughter imploring the salvation of the 
Gospel. The daughter told them that her brothers 
were at the barn and at the waggon-house under 
powerful conviction for sin. They went to the 
barn. They found my uncle Jehiah, who after- 
wards became a minister of the Gospel, crying to 
God for mercy. They went to the waggon-house. 
They found their son David, who afterwards be- 
came my father, imploring God's pardon and mercy. 
Before a great while the whole family were saved ; 
and David went and told the story to a young woman 
to whom he was affianced, who, as a result of the 
story, became a Christian, and from her own lips — 
my mother — I have received the incidents. The 
story of that converted household ran through all 
the neighbourhood, from family to family, until the 
whole region was whelmed with religious awakening, 
and at the next communion in the village church 
at Somerville over two hundred souls stood up to 
profess the faith of the Gospel. — Talmage. 

1344. CONVERSION, on a large scale. The 

Romanists have tried conversion on a large scale. 
Of old their missionaries went abroad ; and we read 
of one — a great man, after all, though greatly mis- 
taken — who took with him his brush, and scattered 
his holy drops as he walked along, and then an- 
nounced that he had baptized so many thousands ; 
for the Sacrament, in his view, was efficacious, be- 
cause it came from his priestly hands, and not 
because it was received by willing brows of peni- 
tents and believers. — Spurgeon. 

1345. CONVERSION, resulting from a word. 

The history of Miss Charlotte Elliott's conversion 
was told as follows by Mr. Sankey : — "At a gather- 
ing in the West End of London the Rev. Caesar 
Malan found himself seated by a young lady. In 
the course of conversation he asked her if she were 
a Christian. She turned upon him, and somewhat 
sharply replied, ' That's a subject I don't care to 



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have discussed here this evening.' ' Well/ answered 
Mr. Malan, with inimitable sweetness of manner, ' I 
will not persist in speaking of it, but I shall pray 
that you may give your heart to Christ, and become 
a useful worker for Him.' A fortnight afterwards 
they met again, and this time the young lady 
approached the minister with marked courtesy, and 
said, 'The question you asked me the other evening 
has abided with me ever since, and caused me very 
great trouble. I have been trying in vain in all 
directions to find the Saviour, and I come now to 
ask you to help me to find Him. . I am sorry for 
the way in which I previously spoke to you, and 
now come for help.' Mr. Malan answered her, 
'Come to Him just as you are.' 'But will He 
receive me just as I am, and now?' 'Oh yes,' 
said Mr. Malan ; ' gladly will He do so.' They then 
knelt together and prayed, and she soon experienced 
the holy joy of a full forgivenesss through the blood 
of Christ. The young lady's name was Charlotte 
Elliott ; to her the whole Church is indebted for 
the pathetic hymn commencing — 

* Just as I am, without one plea, 
But that Thy blood was shed for me, 
And that Thou bid'st me come to Thee, 
O Lamb of God, I come 1 ' " 

1346. CONVERSION, Results of. A little girl 
was found in the streets of Baltimore and taken 
into one of the reform societies, and they said to 
her, " What is your name ? " She said, " My name 
is Mary." "What is your other name?" She 
said, " I don't know." So they took her into the 
reform society, and as they did not know her last 
name, they always called her " Mary Lost," since 
she had been picked up out of the street. But she 
grew on, and after a while the Holy Spirit came to 
her heart, and she became a Christian child, and 
she changed her name ; and when anybody asked 
her what her name was she said, "It used to be 
Mary Lost ; but now, since I have become a 
Christian, it is Mary Found." — Talmage. 

1347. CONVERSION, Secret of. Strenuous 
efforts were made by the relatives of a young 
Brahmin who had been baptized at Bangalore to 
induce him to recant, but all in vain. Then they 
changed their tactics, and said that the missionaries 
had given him some ' ' medicine " to turn his mind. 
"No," he replied ; " God has given me His Spirit to 
change my heart.'' — Rev. B. Rice [abridged). 

1348. CONVERSION, Signs of coming. A 

Spanish painter, in a picture of Stephen conducted 
to the place of execution, has represented Saul as 
walking by the martyr's side with melancholy calm- 
ness. He consents to his death from a sincere, 
though mistaken, sense of duty ; and the expression 
of his countenance is strongly contrasted with the 
rage of the baffled Jewish doctors and the ferocity 
of the crowd who flocked to this scene of bloodshed. 
Literally considered, such a representation is scarcely 
consistent either with Saul's conduct immediately 
afterwards, or with his own expressions concerning 
himself at the later periods of his life. But that 
picture, though historically incorrect, is poetically 
true. The painter has worked according to the true 
idea of his art in throwing upon the persecutor's 
countenance the shadow of his coming repentance. 
We cannot dissociate the martyrdom of Stephen 
from the conversion of Paul. The spectacle of so 
much constancy, so much faith, so much love, could 



not be lost. It is hardly too much to say with 
Augustine, " The Church owes Paul to the prayer 
of Stephen." — Conybeare and Howson's St. Paul. 

1349. CONVERSION, Sudden. When I was in 
Manchester I went into the gallery one Sunday 
night to have a talk with a few inquirers, and while 
I was talking a business man came in, and took his 
seat on the outskirts of the audience. I think at 
first he had come merely to criticise, and that he 
was a little sceptical. At last I saw he was in tears. 
I turned to him and said, " My friend, what is your 
difficulty?" "Well," he said, "Mr. Moody, the 
fact is, I cannot tell." I said, "Do you believe 
you are a sinner?" He said, " Yes, I know that." 
I said, " Christ is able to save you ; " and I used 
one illustration after another, but he did not see it. 
At last I used the ark, and I said, " Was it Noah's 
feelings that saved him ? Was it Noah's righteous- 
ness that saved him, or was it the ark ? " " Mr. 
Moody," said he, " I see it." He got up and shook 
hands with me, and said, " Good-night ; I have to 
go. I have to go away in the train to-night, but I 
was determined to be saved before I went. I see it 
now." I confess it seemed almost too sudden for 
me, and I was almost afraid it could not live. A 
few days after, he came and touched me on the 
shoulder, and said, " Do } t ou know me ? " I said, 
" I know your face, but do not remember where I 
have seen you." He said, " Do not you remember 
the illustration of the ark?" I said, "Yes." He 
said, " It has been all light ever since. I under- 
stand it now. Christ is the arlc ; He saves me, and 
I must get inside Him." — Moody. 

1350. CONVERSION, the result of faithful 
preaching. One dear old man, who at the ripe 
age of seventy-eight became an humble child-like 
Christian, and who twice in the week used to walk 
eight miles to hear me, had one favourite version of 
the words which caused his conversion, to which he 
adhered with frightful fixity and retailed to every one 
he met. " There was three of us old men a-settin' 
together, and you turned and you shook your little 
finger at us, and you said, 'You old men there, 
you are going to hell as fast as your old legs can 
carry you ! ' I never felt so afeard in my life, and 
I have been a changed man ever since." — Ellice 
Hopkins. 

1351. CONVERSION, the soul, and God. There 
is produced in a telescope an image of a star. There 
is produced in a soul an image of God. When does 
the image of the star start up in the chamber of the 
telescope? Only when the lenses are clear and 
rightly adjusted, and when the axis of vision in the 
tube is brought into exact coincidence with the line 
of the rays of light from the star. When does the 
image of God, or the inner sense of peace and 
pardon, spring up in the human soul ? Only when 
the faculties of the soul are rightly adjusted in rela- 
tion to each other, and the will brought into co- 
incidence with God's Will. How much is man's 
work, and how much is the work of the light ? 
Man adjusts the lenses and the tube ; the light 
does all the rest. Man may, in the exercise of his 
freedom, as upheld by Divine power, adjust his 
faculties to spiritual light, and when adjusted in a 
certain way God flashes through them. — Rev. Joseph 
Cook. 

1352. CONVERSIONS, and the ministry. There 



CONVERTS 



COURAGE 



was a minister in Manchester who came to me one 
day and said, " I wish you would tell me why we 
ministers don't succeed better than we do." So I 
took up the idea of pulling in the net, and I said, 
" You ought to pull in your nets." When he came 
to see me at the Opera-House, the other day, he 
said, "Moody, I have had eight hundred conversions 
this last year. It is a great mistake I did not begin 
earlier to pull in the net." — Moody. 

1353. CONVERTS, God's and man's. On one 

occasion an Irish evangelist was brought up for 
creating a disturbance. " How many did you con- 
vert ? " said the magistrate. "Just two," was the 
reply. u Were they all ? " " Yes, sir, all I con- 
verted ; and they were soon as wicked as ever; but the 
Lord, He converted many more." Possibly such 
easy conversions may have not a little to do with 
the shallow Christianity more or less common in 
these days. — Via, Veritas, Vita. 

1354. CONVICTION and conversion contrasted. 

When I was a boy I ploughed a field with a team 
of spirited horses. I ploughed it very quickly. Once 
in a while I passed over some of the sod without 
turning it, but I did not jerk back the plough with 
its rattling devices. I thought it made no difference. 
After a while my father came along and said, "Why, 
this will never do ; this isn't ploughed deep enough. 
There, you have missed this and you have missed 
that ; " and he ploughed it over again. The difficulty 
with a great many people is, that they are only 
scratched with conviction, when the subsoil plough 
of God's truth ought to be put in up to the beam. — 
Talmage. 

1355. CONVICTION, Avoiding. An Italian 
gentleman at Paris, the firmest article of whose 
creed was that none but Italians could possibly sing 
well, refused to admit that Mademoiselle Nillson, 
whom he had never heard, could be at all equal 
to the singers of Italy. With great difficulty he 
was induced to hear her. After listening for five 
minutes, he rose to depart. "But do stay," said 
his friend ; " you will be convinced presently." "I 
Jcnoio it," said the Italian, " and therefore I go." — 
Theatrical Anecdotes. 

1356. CONVICTION, Dread of. It is related 
that Galileo, who invented the telescope with which 
he observed the satellites of Jupiter, invited a man 
who was opposed to him to look through it, that he 
might observe Jupiter's moons. The man positively 
refused, saying, " If I should see them, how could 
I maintain my opinions which I have advanced 
against your philosophy ? " 

1357. CONVICTION, for sin. My early life was 
very much like a corduroy road in Indiana. There 
were beautiful prairie flowers on every side of me, 
but the road that I travelled was full of chuck-holes, 
over which I went bump, bump, all the while. 
About half the time I lived under conviction, and 
the other half of the time I was getting over it. — 
Beecher. 

1358. CONVICTIONS, First, how produced. 

My first convictions on the subject of religion 
were confirmed by observing that really religious 
persons had some solid happiness among them, 
which I felt the vanities of the world could not 
give. I shall never forget standing by the bedside 
of my sick mother. " Are not you afraid to die ? " 



I asked. " No." " No ! Why does the uncertainty 
of another state give you no concern ? " " Be- 
cause God has said, ' Fear not ; when thou passest 
through the waters, I will be with thee ; and 
through the rivers, they shall not overflow thee.' " 
—Cecil. 

1359. CONVICTIONS, Loyalty to. A ferry 
company, with a fine prospect of a lucrative busi- 
ness, desired the late Governor Gamble to make an 
investment in their stock, which he declined, 
because they ran their boats on the Sabbath. 
" We are obliged by law to do so," was the excuse 
offered. " Yes," he replied ; " I know that the law 
requires your company to run its boats on the 
Sabbath, but the law does not require, me to invest 
my money in your stock." 

1360. CONVICTIONS, Putting aside. Rush, 
the murderer, was once so impressed with religious 
convictions that his stout frame trembled from 
head to foot under his minister's preaching. But 
he put aside these impressions, and turned away 
into the awful crime that brought him to the 
scaffold." — Ellice Hoplcins. 

1361. COPARTNERSHIP, of masters and men. 

I rejoice intensely in the various movements of the 
times, which are feeling after this higher relation 
between employers and employed ; which aim at 
making something like a partnership of toils, bur- 
dens, and gains. There are coal-pits and factories 
in Yorkshire, and there are farms in the Eastern 
Counties, where this copartnership has been estab- 
lished, and has stood successfully the strain of 
years. And in the villages inhabited by the men 
who are lifted thus to a higher level of responsibility 
and duty I am told that drunkenness and profligacy 
are almost unknown. — Baldwin Brown. 

1362. COUNTERFEITS, and detection. An old 

gentleman, who died not a great while ago, who 
used to attend church here, and who was a gold- 
teller in many of the banks, his business being to 
count gold, told me he could take piles and piles of 
gold on a counter, and throw them out just as fast 
as he could make his hand go, and detect any 
counterfeit pieces that there might be among them. 
He knew by the feeling whether they were full 
weight, whether they were genuine metal, and 
whether they were split and filled with some base 
material. He could discover all the adulterations 
that rogues were accustomed to practise on coins 
by instinct. He was educated to it. It was not 
because he thought about doing it that he could do 
it ; he did it without volition. — Beecher. 

1363. COUNTERFEITS, Difficulty of detecting. 

The French have grown so clever at imitating 
pearls, that a jeweller in the Exhibition shows a 
necklace which purports to be a mixture of true 
pearls and false ; and he challenges his customers 
to single out the real ones if he can. Nobody has 
yet succeeded. . . . We are told that there is only 
one way by which they can be detected, and that 
is by their specific weight ; the false are much lighter 
than the real pearls. — Spurgeon. 

1364. COURAGE, A Christian's. On the 10th 
day of December 1520 he (Luther) caused a kind 
of funeral pile to be erected without the walls of 
Wittenberg, surrounded by scaffolds, as for a public 
spectacle ; and when the places thus prepared were 



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COURAGE 



filled by the members of the university and the in- 
habitants of the city, Luther made his appearance, 
with many attendants, bringing with him several 
volumes, containing the Decretals of the Popes, the 
constitutions called the Extra vagants, the writings 
of Eccius and of Emser, another of his antagonists, 
and finally a copy of the bull of Leo X. The pile 
being then set on fire, he with his own hands com- 
mitted the books to the flames, exclaiming at the 
same time, " Because, ye have troubled the holy of the 
Lord, ye shall be burned with eternal fire." On the 
following day he mounted the pulpit and admonished 
his audience to be upon their guard against papistical 
decrees. "The conflagration we have now seen," 
said he, " is a matter of small importance. It would 
be more to the purpose if the Pope himself, or, in 
other words, the papal see, were also burnt." — 
Roscoe's Leo the Tenth. 

1365. COURAGE, A Christian's. John Knox 
was interred at Edinburgh, several lords attending, 
particularly the Earl of Morton, that day chosen 
regent, who, when Knox was laid in the grave, ex- 
claimed, " There lies he who never feared the face 
of man." 

1366. COURAGE, amid difficulties. Blind men 
seldom quote books, but it is not so with Milton. 
The prodigious power, readiness, and accuracy of 
his memory, as well as the confidence he felt in it, 
are proved by his setting himself, several years after 
he had become totally blind, to compose his "Treatise 
on Christian Doctrine," which, made up as it is of 
Scriptural texts, would seem to require perpetual 
reference to the Sacred Volume. A still more 
extraordinary enterprise was that of the Latin 
Dictionary — a work which, one would imagine, might 
easily wear out a sound pair of eyes, but in which 
hardly any man could stir a couple of steps without 
eyes. Well might he who, after five years of blind- 
ness, had the courage to undertake these two vast 
works, along with " Paradise Lost," declare that he 
did " not bate a jot of heart or hope, but still bore 
up and steered Uphillward ; " for this is the word 
which Milton at first used in his noble sonnet. — 
Julius C. Hare. 

1367. COURAGE, and presence of mind. A 

member of our Church Society narrated the following 
incident, and at my request committed it to writing : 
— "One Christmas season, while a boy at school, I had 
saved up my pence and purchased a pound of gun- 
powder. The servant girls that evening being in 
another part of the house, and the kitchen clear, I 
retired thither, accompanied by my two sisters and 
my brother, all younger than myself, our parents 
being in an adjoining room, but ignorant of what 
we were about. The gunpowder was poured into a 
large horn, with a wooden bottom and a cork for a 
stopper. A great fire burnt in the grate, and behind 
the door stood a large tub of water, while round a 
table in the centre of the room we four children were 
engaged as described. The horn being filled, and 
packed tightly, was corked and placed on the table ; 
about an egg- cupful remained which could not be 
got in. This my brother wished for, and I refused 
him, upon which we quarrelled, and he seized it, 
but I forcibly wrenched it from him. Stung at the 
disappointment, he went deliberately to the table, 
took up the powder-horn, walked to the fireplace, and 
thrust it into the burning coals. Pear so paralysed 
my frame as to prevent me from being able to arrest 



his movements. The mischief done, he ran out of 
doors. My sisters, ignorant of the danger, lingered 
between the table and the fire ; I, suffering from ? 
recent burn on my foot, could only cry out to therv 
to get out of the room, while limping myself as fast 
as I was able towards the door. I ran behind the 
chink of it, and was now watching the expected 
consummation. My eldest sister ran into the pas- 
sage beyond, while my youngest, in her dread, ran 
into the very corner nearest the grate. An agony 
of suspense came over me, in the midst of which 
my eldest sister walked past me into the kitchen 
again, and went straight up to the grate without 
uttering a syllable. In the coolest manner she took 
up the tongs, grasped the powder-horn, now crackling 
from the heat, its wooden bottom one red charred 
mass, and taking it the whole length of the kitchen, 
calmly allowed it to sink into the tub of water, where 
it hissed for a while, and all danger was over. But 
for her presence of mind, we should all have been 
much injured, and some, perhaps, killed. — Leif child 
{abridged). 

1368. COURAGE, Christian. Two Cistercian 
monks, in the reign of King Henry VIII., were 
threatened, before their martyrdom, by the Lord 
Mayor of that time, that they should be tied in a 
sack and thrown into the Thames. " My lord," said 
one, " we are going to the kingdom of heaven, and 
whether we go by land or by water is of very little 
consequence to us." 

1369. COURAGE, Christian. Some of the Indian 
chiefs having become the open enemies of the Gospel, 
Mr Elliot, sometimes called the Apostle of the 
American Indians, when in the wilderness, with- 
out the company of any other Englishman, was at 
various times treated in a threatening and barbarous 
manner by some of those men ; yet his Almighty 
Protector inspired him with such resolution that 
he said, " / am about the work of the Great God, and 
my God is with me ; so that I fear neither you nor 
all the Sachims (or chiefs) in the country. I will 
go on, and do you touch me if you dare." They 
heard him, and shrank away. 

1370. COURAGE, Christian. William, Duke of 
Aquitaine and Earl of Poitiers, was a dissolute 
prince, and often indulged himself at the expense 
of religion. He parted from his wife without 
reason, to marry another who pleased him better. 
The Bishop of Poitiers could not brook so great a 
scandal ; and having employed all other means in 
vain, he thought it his duty to excommunicate the 
Duke. As he began to pronounce the anathema 
William furiously advanced, sword in hand, saying, 
"Thou art dead if thou proceedest." The Bishop, 
as if afraid, required a few moments to consider 
what was most expedient. The Duke granted them ; 
and the Bishop courageously finished the rest of the 
formula of excommunication ; then, extending his 
neck, "Now strike," said he ; "I am quite ready." 
The astonishment which this intrepid conduct pro- 
duced in the Duke disarmed his fury, and saying 
ironically, "I don't like you well enough to send 
you to heaven," he contented himself with banish- 
ing him. 

1371. COURAGE, Christian. Chrysostom before 
the Roman Emperor was a beautiful example of 
Christian courage. The Emperor threatened him 
with banishment if he still remained a Christian 



COURAGE 



( H8 ) 



COURTESY 



Chrysostom replied, "Thou canst not, for the world 
is my Father's house ; thou canst not banish me." 
" But I will slay thee," said the Emperor. " Nay, 
but thou canst not," said the noble champion of the 
faith again ; " for my life is hid with Christ in God." 
" I will take away thy treasures." " Nay, but thou 
canst not," was the retort; "for, in the first place, 
I have none that thou knowest of. My treasure is 
in heaven, and my heart is there." "But I will 
drive thee away from man, and thou shalt have no 
friend left." "Nay, and that thou canst not," once 
more said the faithful witness ; " for I have a Friend 
in heaven, from whom thou canst not separate me. 
I defy thee ; there is nothing thou canst do to hurt 
me." 

1372. COURAGE, Moral. A certain young printer 
kept aloof from his fellow-workmen, and refused to 
contribute towards their "junketings" and social 
entertainments. One day, when approached by a 
workman with a subscription-paper for some con- 
vivial purpose, he, as usual, refused. " You are the 
stingiest man in this building." This cruel taunt 
roused his blood. He indignantly replied, "you 
have insulted me." This drew the printers all from 
their cases, in anticipation of a brawl. The young 
man, with honest indignation, said to his associates, 
"For a year I have worked faithfully here, and 
minded my own business. I have starved myself 
in order to save up money to send my sick sister to 
Paris to be treated by a physician who understands 
such difficult cases. Would any of you do as much ? ' ' 
— Ouyler. 

1373. COURAGE, Need of. During the wars of 
Nassau a council of officers debated whether to 
attack a certain town. A Dutch general had so 
much to say about the formidable guns mounted on 
the defences of the place that many grew discouraged, 

.and advised giving up the dangerous job. "My 
lords," said Sir Horace Vere, a stout English baron, 
" if you fear the mouth of a cannon you must never 
come into the field." Without the Christian's 
courage it is useless to enter the Christian's fight. 

1374. COURAGE, Passive, not enough. King 
Louis, his door being beaten in, opens it, and stands 
with free bosom, asking, " What do you want ? " 
The Sans-culottic flood recoils awestruck ; returns 
however, the rear pressing on the front, with cries 
of "Veto ! Patriot Ministers ! Remove Veto ! " — 
which things, Louis valiantly answers, this is not 
the time to do, nor this the way to ask him to do. 
Honour what virtue is in a man. Louis does not 
want courage ; he has even the higher kind called 
moral courage ; though only the passive half of 
that. His few National Grenadiers shuffle back 
with him into the embrasure of a window : there 
he stands, with unimpeachable passivity, amid the 
shouldering and braying — a spectacle to men. They 
hand him a red cap of liberty ; he sets it quietly on 
his head — forgets it there. He complains of thirst ; 
half-drunken Rascality offers him a bottle ; he drinks 
of it. " Sire, do not fear, " says one of his Grenadiers. 
" Fear ? " answers Louis ; " feel there," putting the 
man's hand on his heart. So stands Majesty in red 
woollen cap ; black Sans-culottism weltering round 
him, far and wide, aimless, with inarticulate dis- 
sonance, with cries of ;" Veto ! Patriot Ministers ! " 
— Carlyle. 

1375. COURAGE, Secret of a Christian's. When 



I write against the Pope I am not melancholy, for 
then I labour with the brains and understanding, 
then I write with joy of heart ; so that not long 
since Dr. Reisenpusch said to me, " I much marvel 
you can be so merry ; if the case were mine, it 
would go near to kill me." Whereupon I answered, 
" Not the Pope or all his shaven retinue can make 
me sad ; for / know that they are Christ's enemies ; 
therefore I fight against him with joyful courage." 
— Luther. 

1376. COURAGE, Spiritual, needs to be nour- 
ished. An Englishman's earnestness in battle 
depends, according to some authorities, upon his 
being well fed ; he has no stomach for the fight if 
he is starved. If we are well nourished by sound 
gospel food we shall be vigorous and fervent. An 
old blunt commander at Cadiz is described by Selden 
as thus addressing his soldiers : — " What a shame 
will it be, you Englishmen, who feed upon good 
beef and beer, to let these rascally Spaniards beat 
you, that eat nothing but oranges and lemons ! " 
His philosophy and mine agree : he expected courage 
and valour from those who were well nourished. — 
Sjpurgeon. 

1377. COURAGE, True. Just before the battle 
of Ohod a council was held by Mohammed. " Shall 
we retire to Modena, and let the women and chil- 
dren help us fight, our forces may be insufficient ? " 
"No," said one of the young men ; "let us have a 
fair fight and an open field." On the sword of that 
remarkable Moslem was engraven : " Fear and want 
of conscience brings disgrace ; forward lies honour; 
cowardice saves no man from his fate." 

1378. COURAGE, True. The following prayer 
was found in the desk of a schoolboy after his 
death : — " God ! give me courage to fear none but 
Thee." 

1379. COURTESY, a Christian duty. A China- 
man in San Francisco was rudely pushed into the 
mud from a street- crossing by an American. He 
picked himself up very calmly, shook off some of the 
mud, bowed very politely, and said in a mild, re- 
proving tone to the offender, "You Christian, me 
heathen: good-bye." 

1380. COURTESY, a Christian duty. A stranger 
recently entered one of the churches in Indianapolis, 
and was allowed to stand a while in the aisle. At 
length he was approached by one of the brethren, 
when he ventured to inquire, "What church is 
this ? " " Christ's Church, sir ! " " Is Be in ? " The 
churchman took the hint and gave the stranger a 
seat. — Family Circle. 

1381. COURTESY, to enemies and the unfor- 
tunate. After the battle of Poitiers, in which the 
Black Prince fought and defeated the French King, 
the Prince waited upon his captives like a menial 
at supper ; nor could he be persuaded to sit at the 
King's table. This was quite in accordance with 
the chivalry of the day. — Little's Historical Lights 
{condensed). 

1382. COURTESY, A lesson of. Sir Emerson 
Tennent tells of an adventure he had in Ceylon 
while riding on a narrow road through the forest. 
He heard a rumbling sound approaching, and 
directly there came to meet him an elephant, bear- 
ing on his tusks a large log of wood which he had 



COURTESY 



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COVETOUSNESS 



been directed to carry to the place where it was 
most needed. Tennent's horse, unused to these 
monsters, was frightened, and refused to go forward. 
The elephant, seeing this, evidently decided that he 
must himself get out of the way. But to do this 
he was obliged to take the log from his tusks with 
his trunk and lay it on the ground, which he did, 
and then backed out of the road between the trees 
till only his head was visible. But the horse was 
still too timid to go by, when the thoughtful 
elephant pushed himself farther back, till all his 
body except the end of his trunk had disappeared. 
Then Sir Emerson succeeded in getting his horse 
by, but stopped to witness the result. The elephant 
came out, took the log up again, laid it across his 
tusks, and went on his way. 

1383. COURTESY, Christian. In the course of 
one of his evangelistic tours, Wesley, after the ser- 
vice, was invited, along with one of his preachers, 
to luncheon at the house of a neighbouring gentle- 
man, whose daughter, a girl remarkable for her 
beauty, had been greatly impressed with his dis- 
course. The fair young Methodist sat beside 
Wesley's colleague at the table, who noticed that 
she wore a number of rings. During a pause in 
the meal the preacher took hold of the lady's hand, 
and, raising it in the air, called Wesley's attention 
to the sparkling jewels. "What do you think of 
this, sir," he said, " for a Methodist's hand ? " For 
Wesley, with his well-known aversion to finery, the 
question was an awkward one ; but with inimitable 
tact and a benevolent smile, he simply remarked, 
" The hand is very beautiful." The fair young girl 
said not a word ; but a little later, when she again 
appeared in Wesley's presence (so runs the story), 
the hand was unadorned except by the beauty 
stamped on it by nature. 

1384. COURTIER, Repudiating the spirit of. 

The Earl of Abercorn, although at one time much 
about Court, was no courtier in the gainful accepta- 
tion of the term — he never booed. His brother, who 
was a Churchman, once solicited him to apply for 
a living which was vacant, and in the gift of the 
crown. His lordship returned the following answer : 
" I never ask any favours. Enclosed is a deed of 
annuity for £1000 a year. Yours, Abercokn." — 
Percy Anecdotes. 

1385. COVETOUSNESS, conquered. A stingy 
Christian was listening to a charity sermon. He 
was nearly deaf, and was accustomed to sit facing 
the congregation, right under the pulpit, with his 
ear-trumpet directed upwards, towards the preacher. 
The sermon moved him considerably. At one time 
he said to himself, " I'll give ten dollars ; " again 
he said, "I'll give fifteen." At the close of the 
appeal he was very much moved, and thought he 
would give fifty dollars. Now the boxes were 
passed. As they moved along his charity began 
to ooze out. He came down from fifty to twenty, 
to ten, to five, to zero. He concluded that he 
would not give anything. "Yet," said he, "this 
won't do — I am in a bad fix. My hopes of heaven 
may be in this question. This covetousness will 
be my ruin." The boxes were getting nearer and 
nearer. The crisis was upon him. What should 
he do ? The box was now under his chin — all the 
congregation were looking. He had been holding 
his pocket-book in his hand during this soliloquy, 
which was half audible, though, in his deafness, he 



did not know that he was heard. In the agony of 
the final moment, he took his pocket-book and laid 
it in the box, saying to himself as he did it, " Now 
squirm, old natur^ I " This was victory beyond any 
that Alexander ever won — a victory over himself. 
Here is a key to the problem of covetousness. Old 
natur' must go under. It will take great giving to 
put stinginess down. — H. L. Hastings. 

1386. COVETOUSNESS, Cure of. Diodorus 
Siculus relates that the forest of the Pyrenean 
Mountains being set on fire, and the heat pene- 
trating to the soil, a pure stream of silver gushed 
forth from the bosom of the hearth and revealed for 
the first time the existence of those rich lodes after- 
wards so celebrated. Let the melting influence of 
the cross be felt, let the fire of the Gospel be kindled 
in the Church, and its ample stores shall be seen 
flowing from their hidden recesses and becoming 
" the fine gold of the sanctuary." — Harris. 

1387. COVETOUSNESS, decried and yet prac- 
tised. About the time that the Apostle Paul was 
denouncing the sin (of covetousness) in his Epistle 
to Timothy, Seneca was decrying the same evil, 
and composed his Ethics ; but, as if to show the 
impotence of his own precepts, M he was accused of 
having amassed the most ample riches " — a circum- 
stance which, though not the ostensible, was no 
doubt the real, cause of his finally falling a victim 
to the jealousy of Nero. — Harris. 

1388. COVETOUSNESS, its insidiousness. Be- 
ware of growing covetousness ; for, of all sins, this is 
one of the most insidious. It is like the silting up of 
a river. As the stream comes down from the land, 
it brings with it sand and earth, and deposits all 
these at its mouth ; so that by degrees, unless the 
conservators watch it carefully, it will block itself 
up, and leave no channel for ships of great burden. 
By daily deposit, it imperceptibly creates a bar which 
is dangerous to navigation. Many a man, when 
he begins to accumulate wealth, commences at the 
same moment to ruin his soul ; and the more he 
acquires, the more closely he blocks up his libera- 
lity, which is, so to speak, the very mouth of 
spiritual life. Instead of doing more for God, he 
does less ; the more he saves, the more he wants ; 
and the more he wants of this world, the less he 
cares for the world to come. — Spurgeon. 

1389. COVETOUSNESS, its own punishment. 

An anonymous writer, generally supposed to be the 
Rev. Henry Ward Beecher, after describing how, 
when a boy, he stole a cannon-ball from the navy- 
yard at Charlestown, and with much trepidation, 
and more headache, carried it away in that universal 
pocket of youth — his hat — winds up with the follow- 
ing reflections — reflections which, though philosophi- 
cally trite, are in this manner conveyed with much 
force and freshness : — "When I reached home I had 
nothing to do with my shot. I did not dare show 
it in the house, or tell where I got it ; and after 
one or two solitary rolls, I gave it away on the 
same day. But, after all, that six-pounder rolled a 
good deal of sense into my skull. I think it was 
the very last thing that I ever stole (excepting a 
little matter of heart, now and then), and it gave 
me a notion of the folly of coveting more than you 
can enjoy, which has made my whole life happier. 
It was rather a severe mode of catechism, but ethics 
rubbed in with a six-pounder shot are better than 



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CREED 



none at all. But I see men doing the same thing, 
getting into underground and dirty vault3, and 
gathering up wealth, which will, when got, roll 
around their heads like a ball, and be not a whit 
softer because it is gold, instead of iron, though 
there is not a man on 'Change who will believe 
that. I have seen a man put himself to every 
humiliation to win a proud woman who had been 
born above him, and when he got her he walked 
all the rest of his life with a cannon-ball in his hat. 
I have seen young men enrich themselves by plea- 
sure in the same wise way, sparing no pains and 
scrupling at no sacrifice of principle for the sake 
of at last carrying a burden which no man can 
bear. All the world are busy in striving for things 
that give little pleasure and bring much care. I 
am accustomed, in all my walks among men, notic- 
ing their ways and their folly, to think, ' There is a 
man stealing a cannon-ball ; ' or, ' There is a man 
with a ball on his head j I know it by his walk.' " — 
Christian Age. 

1390. CORRUPTION, man's, Signs of. Every 
lock and safe in the city of New York is a testimony 
and a witness against knaves and villains. The 
excessive thickness of walls ; the number of men 
that are employed to watch each other ; the various 
apparatus by which society is controlled — these are 
rendered necessary by the corruption which springs 
from the basilar passions. And who pays for them ? 
Honest men. So these passions are the thieves 
and robbers, and despots and demons, who run up 
the bills, and the moral sentiments pay them. — 
Beeclier. 

1391. COWARDICE, Fear of. Somewhat proudly 
he (Sir Walter Raleigh) laid his old grey head on 
the block, as if saying in better than words, 
" There, then ! " The sheriff offered to let him 
warm himself again within-doors at a fire. " Nay, 
let us be swift," said Raleigh; "in few minutes 
my ague will return upon me, and if I be not dead 
before that, they will say I tremble for fear." — 
Carlyle. 

1392. CREATION, Beauty of. A gentleman, 
being invited to accompany a distinguished person 
to see a grand building, erected by Sir Christopher 
Hatton, desired to be excused and to sit still, look- 
ing on a flower he held in his hand, " For," said he, 
"I see more of God in this flower than in all the 
beautiful edifices in the world." 

1393. CREATION, God in. God hath never left 
the world without witness of Himself. He has 
engraven His name upon His works ; as those that 
make watches or any curious pieces with their 
names upon them ; or as he that carved a buckler 
for Minerva had so curiously inlaid his own name 
that it could not be razed out without defacing the 
whole work ; so hath God. The creatures — by this 
we mean creation in general — are but a draft por- 
traiture of the Divine glory. God first spoke to 
the world, not by words but things, and taught 
them by hieroglyphics. The Scriptures are but a 
comment upon this book of the creatures. — Dr. 
Manton. 

1394. CREATION, Tradition of. A very strik- 
ing tradition of the creation and fall of man is 
given by G. Kobl, in " Kitchi-Gama ; or, Wander- 
ings around Lake Superior ; " translated in 1860. 
He mentions the following singular traditions 



among the Red Indians. The first man and woman 

were placed in a garden rich with all manner of 
fruit. They ate, and lived there for days and years 
in pleasure and happiness ; and the Great Spirit 
often came to them and conversed with them. 
" One thing," he said, " I warn you against. Come 
hither. See, this tree in the middle of the garden 
is not good. In a short time this tree will blossom 
and bear fruits, which look very fine and taste very 
sweet ; but do not eat of them, for if you do sc 
ye will die." One day, however^ when the woman 
went walking in the garden, she heard a very 
kindly and sweet voice say to hor, "Why dost thou 
not eat of this beautiful fruit ? It tastes splendidly." 
She resisted for some time. The voice was repeated. 
The fruit smelled pleasantly, and the woman liked 
it a little. At length she swallowed it entirely, and 
felt as if drunk. When her husband came to her 
soon after, she persuaded him also to eat it. He 
did so, and also felt as if drunk. But this scarce 
had happened ere the silver scales with which their 
bodies had been covered fell off ; only twenty of 
these scales remained on, but lost all their brilliancy 
— ten on their fingers, and ten on their toes. " 

1395. CREATOR, Denial of. One day, when I 
was at an atheistical meeting, at a person of 
quality's, I undertook to manage the cause, and 
was the principal disputant against God and piety, 
and for my performance received the applause of the 
whole company ; upon which my mind was terribly 
struck, and I immediately replied thus to myself 
— "Good God! that a man that walks upright, 
that sees the wonderful works of God, and has the 
use of his senses and reason, should use them to 
the denying of his Creator." — Lord Rochester. 

1396. CREATOR, Eternal existence of. The 

Rev. Narayan Sheshadri, the eloquent converted 
Brahman, who visited America in 1873, says that 
the study of the wonderful announcement, made in 
the first words of the Bible, of one personal Creator 
of the universe, existing from all eternity, was one 
of the chief means of turning him from idolatry. 

1397. CREATOR, Personality of. Is it more 
unphilosophical to believe in a personal God, om- 
nipotent and omniscient, than in natural forces, 
unconscious and irresistible ? Is it unphilosophi- 
cal to combine power with intelligence ? Goethe, a 
Spinozist, who did not believe in Spinoza, said 
that he could bring his mind to the conception, 
that in the centre of space we might meet with 
a monad of pure intelligence. What may be the 
centre of space I leave to the imagination of the 
author of " Faust ; " but a monad of pure intelli- 
gence, is that more philosophical than the truth 
that God made man in His own image ? — Lord 
Beaconsfield. 

1398. CREED, A short. He (Mr. May) ridi- 
culed the absurdity of refusing to believe every- 
thing that you could not understand ; and men- 
tioned a rebuke of Dr. Parr's to a man of the name 
of Frith, and that of another clergyman to a young 
man who said he would believe nothing which he 
could not understand. "Then, young man, your 
creed will be the shortest of any man's I know." — 
Coleridge's Table Talk. 

1399. CREED, and life, Connection of. Mr. 

Fuller relates an anecdote of a man of literary 
eminence, but an infidel, who was accustomed to 



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CRITICISM 



converse with a brother sceptic where they were 
necessarily heard by a pious but uneducated country- 
man. Afterward it came to pass that the educated 
infidel became an humble Christian. Feeling now 
a serious concern lest his conversation should have 
poisoned the mind of the countryman, he inquired 
if such was the fact. " By no means," answered 
the other ; "it never made the least impression." 
"No impression! Why, you must have known 
that we had read and thought on these things 
much more than you had any opportunity of doing." 
" Oh yes," said the other j " but I knew also your 
manner of living" I knew that to maintain such a 
course of conduct you found it necessary to renounce 
Christianity." 

1400. CREED, Athanasian. George III. refused 
in the most pointed manner to make the responses 
when this creed was read in Windsor Chapel.— 
Dr. Heberden. 

1401. CREED, Conflicts over. Three natural 
philosophers go out into the forest and find a 
nightingale's nest, and forthwith they begin to dis- 
cuss the habits of the bird, its size, and the number 
of eggs it lays ; and one pulls out of his pocket 
a treatise of Buffon, and another of Cuvier, and 
another of Audubon ; and they read and dispute 
till at length the quarrel runs so high over the 
empty nest that they tear each other's leaves, and 
get red in the face, and the woods ring with their 
conflict ; when lo ! out of the green shade of a neigh- 
bouring thicket the bird itself rested, and disturbed 
by these side noises, begins to sing. At first its song 
is soft and low, and then it rises and swells, and 
waves of melody float up over the trees and fill 
the air with tremulous music, and the entranced 
philosophers, subdued and ashamed of their quarrel, 
shut their books and walk home without a word. 
So men who, around the empty sepulchre of Christ, 
have wrangled about the forms of religion, about 
creeds and doctrines and ordinances, when Christ 
Himself, disturbed by their discords, sings to them 
out of heaven, of love and peace and joy in the 
Holy Ghost, are ashamed of their conflicts, and go 
quietly and meekly to their duties. — Beeclier. 

1402. CREED, Men of unsettled. " I shape my 
creed every week," was the confession of one to me. 
Whereunto shall I liken such unsettled ones ? Are 
they not like those birds which frequent the Golden 
Horn, and are to be seen from Constantinople, of 
which it is said that they are always on the wing, 
and never rest ? No one ever saw them alight on 
the water or on the land ; they are for ever poised 
in mid-air. The natives call them "lost souls," 
seeking rest and finding none. Assuredly, men 
who have no personal rest in the truth, if they are 
not unsaved themselves, are, at least, very unlikely 
to save others. — Spurgeon. 

1403. CREEDS, Necessity of. Scorn of creeds 
is again and again mentioned as a marked char- 
acteristic of the Liberals. This scorn is justified if 
" creeds " mean hard, arid dogmas, something stand- 
ing outside of us, which recommends itself to our 
logic, and for which we can argue, but which does 
not come into the domain of the heart and life. If 
"creed" means what we actually believe and has 
become a living principle in us, it is unreasonable 
to despise it, for it is most potent for good or evil. 
Mrs. Barbauld (an Arian) had something which sh« 



believed so firmly and held so tenaciously, that when 
Harriet Martineau left it, and embraced what ia 
called advanced views, Mrs. Barbauld's friendship 
with her came to an end. — James Kennedy, 31. A. 

1404. CREEDS, Use of. A creed is just like a 
philosopher's telescope. He sweeps the heavens to 
see if he can find the star for which he is searching ; 
and by-and-by the glass brings it to his eye. The 
glass helps him, but it is not the glass that sees the 
star. It is the eye that does that. The glass is a 
mere instrument by which to identify the star, and 
magnify it, and bring it near, and shut off other 
things. A blind man could not see a heavenly 
body with a telescope, no matter how powerful it 
might be. A creed is a philosopher's telescope by 
which we identify philosophical truths, and magnify 
them, and bring them near ; but it is the heart that 
is to apprehend them. — Beeclier. 

1405. CRISIS, Not able to understand. After 

having just escaped with his life from the machina- 
tions of the College of Cardinals, it is not surprising 
that he (Leo X.) gave himself little concern at the 
proceedings of Luther in Germany, or that he re- 
joiced that the danger, whatever it might be, was 
at least removed to a greater distance. "We may 
now," said he, "live in quiet, for the axe is taken 
from the root, and applied to the branches." — 
Roscoe's Life of Leo X. 

1406. CRITICISM, Danger of. A pious lady 
once left a church in this city (Richmond) in com- 
pany with her husband, who was not a professor 
of any religion. She was a woman of unusual 
vivacity, with a keen perception of the ludicrous, 
and often playfully sarcastic. As they walked 
along towards home she began to make some amus- 
ing and spicy comments on the sermon which a 
stranger, a man of very ordinary talents and awk- 
ward manner, had preached that morning in the 
absence of the pastor. After running on in this 
vein of sportive criticism for some time, surprised 
at the profound silence of her husband, she turned 
and looked up in his face. He was in tears. That 
sermon had sent an arrow of conviction to his heart. 
What must have been the anguish of the conscience- 
stricken wife, thus arrested in the act of ridiculing 
a discourse which had been the means of awaken- 
ing the anxiety of her unconverted husband ! " — The 
Central Presbyterian. 

1407. CRITICISM, Foolish. Bacon, the sculptor, 
walking one day in Westminster Abbey, observed 
a person standing before his principal work who 
seemed to pride himself on his taste and skill in the 
arts, and was extremely exuberant in his remarks. 
" This monument of Chatham," he said to Bacon, 
whom he evidently mistook for an ignorant stranger, 
"is admirable as a whole, but it has great defects." 
"I should be greatly obliged to you," said Bacon, 
" if you would be so kind as to point them out to 
me." "Why, here," said the critic, "and there; 
do you not see ?— -bad, very bad ! " at the same time 
employing his stick upon the lower figures with a 
violence likely in injure the work. "But," said 
Bacon, " I should be glad to be acquainted why 
the parts you touch are bad." He found, however, 
nothing determinate in the reply, but the same 
vague assertions repeated, and accompanied with 
the same violence. "I told Bacon," said the 
would-be critic, "of this while the monument was 



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CROSS 



forming. I pointed out other defects, but I could 
not convince him." " What, you are personally 
acquainted with Bacon?" said the sculptor. "Oh 
yes," replied the stranger ; " I have been intimate 
with him for many years." " It is well for you, 
then," said the artist, taking leave of him, " that 
your friend Bacon is not now at your elbow ; for 
he would not have been pleased at seeing his work 
so roughly handled." — Paxton Hood. 

1408. CRITICISM, Law of. Apelles was accus- 
tomed, when he had completed any one of his pieces, 
to expose it in some public place to the view of the 
passers-by, and seating himself behind it, to hear 
the remarks which were made. On one of these oc- 
casions a shoemaker censured the painter for having 
given to the slippers a less number of ties than they 
ought to have. Apelles, knowing the man must 
be correct, rectified the mistake. The next day the 
shoemaker, emboldened, criticised one of the legs, 
when Apelles indignantly put forth his head and 
bid him keep to that line of criticism which he 
understood. 

1409. CRITICISM, Learning from. When one 
told Plato that the boys in the street were laughing 
at his singing, " Ay," said he, " then I must learn to 
sing better." Being at another time reminded that 
he had many aspersers, " It is no matter," said he ; 
" I will live, so that none shall believe them." And 
once again, being told that a friend was speaking 
detractingly of him, he replied, " I am confident he 
would not do it if he had not some reason." — Little's 
Historical Lights. 

1410. CRITICISM, Mistakes of. Many of our 
modern criticisms on the works of our elder writers 
remind me of the connoisseur who, taking up a 
small cabinet picture, railed most eloquently at the 
absurd caprice of the artist in painting a horse 
sprawling. " Excuse me, sir," replied the owner of 
the piece, "you hold it the wrong way; it is a 
horse galloping." — Southey's Omniana. 

1411. CRITIC, may be unduly forcible. The 

grand Turk Mahomet II. despatched a messenger 
to request the loan of Giovanni, whose genius he had 
heard of, and some of whose works he had seen. 
The Doge, unwilling to spare so illustrious an artist, 
substituted his elder brother, who accordingly re- 
paired to Constantinople, and painted the Sultan 
and the Sultan's mother. After executing other 
pictures, he completed a painting of " John the 
Baptist's Head in a Charger." It was shown to the 
Sultan, who critically remarked, from the depth of 
his own experience, that the artist had left the 
saint's neck too long, for when decapitated the 
muscles always contracted and drew back into the 
trunk. " See now ! " he cried, and with a sweep of 
his gem-flashing scimitar, smote off an attendant's 
head. Gentile owned he was in error, but took 
care to remove himself without delay from the 
presence of a critic who illustrated his criticisms in 
so forcible a manner. — W. Davenport Adams. 

1412. CRITICS, Use of. When Mendelssohn 
was about to enter the orchestra at Birmingham, 
on the first performance of his " Elijah," he said 
laughingly to one of his friends and critics, " Stick 
your claws into me ! Don't tell me what you like, 
but what you don't like." — Smiles. 

1413. CROOKED way, straightened. A child 



might say to a geographer, "You talk about the 
earth being round ! Look on this great crag ; look 
on that deep dell ; look on yonder great mountain, 
and the valley at its feet, and yet you talk about 
the earth being round." The geographer would 
have an instant answer for the child ; his view is 
comprehensive ; he does not look at the surface of 
the world in mere detail; he does not deal with 
inches and feet and yards ; he sees a larger world 
than the child has had time to grasp. He explains 
what he means by the expression, " The earth is 
a globe," and justifies his strange statement. And 
so it is with God's wonderful dealings towards us : 
there are great rocks and barren deserts, deep, dank, 
dark pits and defiles, and glens and dells, rugged 
places that we cannot smooth over at all ; and yet 
when He comes to say to us at the end of the 
journey, "Now, look back; there is the way that 
I have brought you," we shall be enabled to say, 
" Thou hast gone before us, and made our way 
straight." — Dr. Parker. 

1414. CROSS-BEARING, for Christ. At a large 
assembly, a Sunday-school anniversary, it was found 
that the speakers expected had failed, and none were 
ready to take their places. After some singing the 
meeting became dull, and the interest seemed to be 
dying out. The superintendent, who had set his 
heart on success, was anxious, and at a loss to know 
what to do, but finally gave a general invitation to 
the scholars to repeat any texts or hymns they had 
learned. He was pleasantly answered, but only for 
a short time. A stranger on the platform had noticed 
on the front seat a boy of Jewish caste, with piercing 
eyes, and wondered why he was there. In the 
midst of deep silence he rose and repeated — 

" Jesus, I my cross have taken, 
All to leave and follow Tliee ; 
Naked, poor, despised, forsaken, 
Thou, from hence, my all shalt be " — 

in a voice so thrilling as to move the whole audience. 
Many eyes were moist, for the story of the young 
Jew was known. His father had told him he must 
either leave the Sunday-school or quit home for 
ever, and the hymn showed what he had given up 
to follow Christ. The meeting was inspired with 
new life. Friends gathered round him at the close, 
and business men united in securing him a situation 
by which he could earn his own living. — Christian 
at Work. 

1415. CROSS, Bearing the. Mr. Simeon, of 
Cambridge, in conversation with a friend, once said, 
" Many years ago, when I was an object of much 
contempt and derision in this university, I strolled 
forth one day, buffeted and afflicted, with my little 
Testament in my hand. I prayed earnestly to my 
God that He would comfort me with some cordial 
from His Word, and that on opening the Book I 
might find some text which should sustain me. The 
first text which caught my eye was this, 1 They found 
a man of Cyrene, Simon by name ; him they com- 
pelled to bear His cross.' You know Simon is the 
same name as Simeon. What a world of instruc- 
tion was here ! what a blessed hint for my encourage- 
ment ! To have the cross laid upon me that I might 
bear it after Jesus — what a privilege ! It was enough. 
Now I could leap and sing for joy, as one whom 
Jesus was honouring with a participation in His 
sufferings." 



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They that can take it cheerfully on their backs 
shall find it just such a burden as wings to a bird 
or sails to a ship. — Salter. 

1416. CROSS, Foolishness of. A careful reader 
of the Bible was assailed by an infidel with such 
expressions as these : " That the blood of Christ 
can wash away sin is foolishness ; I don't under- 
stand or believe it." The Bible student remarked, 
" You and Paul agree exactly." " How ? " " Turn 
to the first chapter of Corinthians and read the 
eighteenth verse : 1 For the preaching of the cross 
is to them that perish foolishness ; but unto us 
which are saved it is the power of God.' " 

1417. CROSS, may be made a means of terror. 

In the sweet valley between Chamouni and the 
Valais, at every turn of the pleasant pathway, where 
the scent of the thyme lies richest upon its rocks, 
we shall see a little cross and shrine set under one 
of them, and go up to it, hoping to receive some 
happy thought of the Redeemer, by whom all these 
lovely things were made, and still consist. But 
when we come near, behold, beneath the cross a 
rude picture of souls tormented in red tongues of 
hell-fire and pierced by demons. — RusJcin. 

1418. CROSS, our safety. There is an affecting 
passage in Roman history which records the death 
of Manlius. At night, and on the Capitol, fighting 
hand to hand, he had repelled the Gauls and saved 
the city when all seemed lost. Afterward he was 
accused, but the Capitol towered in sight of the 
Forum where he was tried, and as he was about 
to be condemned he stretched out his hands and 
pointed, weeping, to that arena of his triumph. At 
this the people burst into tears, and the judges could 
not pronounce sentence. Again the trial proceeded, 
but was again defeated ; nor could he be convicted 
till they had removed him to a low spot, from which 
the Capitol was invisible. What the Capitol was to 
Manlius the cross of Christ is to the Christian. — 
Preacher's Lantern. 

1419. CROSS, Plea from. A clergyman in Ger- 
many, who had exercised the ministerial office for 
twelve years, while destitute of faith in and love 
to the Redeemer, one day, after baptizing the child 
of a wealthy citizen, one of the members of his con- 
gregation was invited, with some other guests, to a 
collation at this person's house. Directly opposite 
to him, on the wall, hung a picture of Christ on the 
cross, with two lines written under it : — 

" I did this for thee ; 
"What hast thou done for Me?" 

The picture caught his attention ; as he read the 
lines they seemed to pierce him, and he was in- 
voluntarily seized with a feeling he never experi- 
enced before. Tears rushed into his eyes ; he said 
little to the company, and took his leave as soon as 
he could. On the way home these lines constantly 
sounded in his ears — Divine grace prevented all 
philosophical doubts and explanations from entering 
his soul — he could do nothing but give himself up 
entirely to the overpowering feeling ; even during 
the night, in his dreams, the question stood always 
before his mind, " What hast thou done for Me ? " 
He died in about three months after this remark- 
able and happy change in his temper and views, 
triumphing in the Saviour, and expressing his 
admiration of His redeeming love. — Whitecross. 



1420. CROSS, Power of. It is said that the 
mere mention of the cross was sufficient, frequently, 
to throw St. John of the Cross into an ecstasy. — 
Vaughan's Half-hours with the Mystics. 

1421. CROWN, a valued. Henry, first Duke of 
Lancaster, being offered the choice of many precious 
things by the French King, selected a thorn of the 
Saviour's crown, esteeming it greater riches than all 
the treasures of France. — Dr. Bailey. 

1422. CROWN, Seeking to obtain. A French 
officer, who was a prisoner upon his parole at 
Reading, met with a Bible. He read it, and was so 
impressed with its contents, that he was convinced 
of the folly of sceptical principles, and of the truth 
of Christianity, and resolved to become a Protes- 
tant. When his gay associates rallied him for 
taking so serious a turn, he said, in his vindication, 
" I have done no more than my old schoolfellow, 
Bernadotte, who has become a Lutheran." " Yes, 
but he became so," said his associates, "to obtain 
a crown." "My motive," said the Christian officer, 
" is the same ; we only differ as to the place. The 
object of Bernadotte is to obtain a crown in Sweden : 
mine is to obtain a crown in heaven." 

1423. CROWN, The Christian's. On one occa- 
sion, preaching from the text of St. Paul, " I have 
fought a good fight, I have finished my course, I have 
kept the faith : henceforth there is laid up for me a 
crown of righteousness, which the Lord, the right- 
eous Judge, shall give me at that day ; and not to 
me only, but unto all them also that love His ap- 
pearing," he suddenly stopped, and looking up to 
heaven, cried with a loud voice, " Paul ! are there 
any more crowns there ? " He paused again. Then, 
casting his eyes upon the congregation, he con- 
tinued, " Yes, my brethren, there are more crowns 
left. They are not all taken up yet. Blessed be 
God ! there is one for me, and one for all of you 
who love the appearing of the Lord Jesus Christ." 
— Life of Father Taylor. 

1424. CROWN, The heavenly. The Rev. H. 

Davies, sometimes called "the Welsh Apostle," 
was walking early one Sabbath morning to a place 
where he was to preach. He was overtaken by a 
clergyman on horseback, who complained that he 
could not get above half a guinea for a discourse. 
" Oh sir," said Mr. Davies, " I preach for a crown ! " 
" Do you ? " replied the stranger ; " then you are a 
disgrace to the cloth." To this rude observation 
he returned this meek answer, "Perhaps I shall be 
held in still greater disgrace, in your estimation, 
when I inform you that I am now going nine miles 
to preach, and have but sevenpence in my pocket 
to bear my expenses out and in ; but I look forward 
to that crown of glory which my Lord and Saviour 
will freely bestow upon me when He makes His 
appearance before an assembled world." 

1425. CRUCIFIXION, as viewed by the inno- 
cent. There is a picture I have seen somewhere, 
painted by a celebrated artist, in which one aspect 
of the crucifixion is very significantly represented, 
or rather suggested. It is intended to bring before 
the mind the after-scenes and after-hours of that 
memorable day when the crowd had gone back again 
to pursue its wonted business in J erusalem, when the 
thick gloom had been dispelled and the clear light 
shines once more on that fatal spot called Calvary. 

I The body of the Master has been conveyed to the 



CRUCIFIXION 



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DANGER 



sepu chre, the cross itself lies extended on the 
ground, and a band of little children, bright with 
the glow of childhood's innocence, led thither by 
curiosity or accident, are represented as bending 
over the signs left around of the bloody deed which 
has that day been accomplished. One of the chil- 
dren holds in his hand a nail, but a short time ago 
piercing the hand or the foot of that patient Sufferer, 
and stands, spell-bound with horror, gazing at it. 
And upon every face the painter has plainly de- 
picted the verdict which innocence must ever give 
with regard to that dreadful tragedy. — B. 

1426. CRUCIFIXION, Nature's testimony to. 

A person who travelled through Palestine told me 
that an ingenious person, his fellow-traveller, who 
was a Deist, used to make merry with all the stories 
that the Romish priest entertained them with as 
to the sacred places and relics they went to see. 
and particularly when they first showed him the 
clefts of Mount Calvary, which is now included 
within the great dome that was built over it by 
Constantine the Great. But when he began to 
examine the clefts more narrowly and critically, 
he told his fellow-travellers that now he began to 
be a Christian ; '"'for," said he, "I have long been a 
student of nature and the mathematics, and I am 
sure these clefts and rents in this rock were never 
made by a natural or ordinary earthquake, for by 
such a concussion the rock must have been split 
according to the veins, and where it was weakest 
in the adhesion of the parts ; for thus," said he, " I 
have observed it to have been done in other rocks, 
when separated or broken after an earthquake, and 
reason tells me it must always be so. But it is 
quite otherwise here, for the rock is split athwart 
and across the veins in a most strange and super- 
natural manner. This, therefore, I can easily and 
plainly see to be the effect of a real miracle, which 
neither nature nor art could have effected ; and 
therefore I thank God that I came hither to see 
this standing monument of a miraculous power 
by which God gives evidence, to this day, of the 
divinity of Christ." — Fleming. 

1427. CRUELTY, Careless. I came by Beziers, 
where the Inquisitor cried, " Kill them all ; God 
will know His own ; " and they shut them into the 
Madelaine and killed them all — Catholics as well 
as Albigenses, till there was not a soul alive in 
Beziers, and the bones are there to this day. — 
Kingsley. 

1428. CULTURE, and its dangers. It is a sad 

and terrible thing to see men professing to be culti- 
vated, and yet looking round in a purblind fashion 
and finding no God in this universe ! And this is 
what we have got — all things from frog-spawn : the 
gospel of dirt the order of the day. The older I 
grow — and now I stand upon the brink of eternity 
— the more comes back to me the sentence in the 
Catechism, which I learned when a child, and fuller 
and deeper its meaning becomes, " What is the 
chief end of man ? — Man's chief end is to glorify 
God, and to enjoy Him for ever." — Carlyle. 

1429. CULTURE, First efforts of. Hogg taught 
himself to write by copying the letters of a printed 
book as he lay watching his flock on the hillside, 
and had possibly reached the utmost pitch of his 
ambition when he first found that his artless rhymes 
could touch the heart of the ewe-milker who par- 



took the shelter of his mantle during the passing 
storm.— Lockhart's Life of Scott. 

1430. CULTURE, no check to sin. Corinth 
enjoys the pre-eminence of being at once the 
wealthiest and most enlightened, but at the same 
time the most corrupt, of Grecian cities. Prayers 
were publicly offered there that the gods would 
increase the number of prostitutes. 

1431. CULTURE, Want of, in the pulpit. Father 

Taylor, the Boston sailor-preacher, began to preach 
before he had learnt to read. The following inci- 
dent shows that he felt his lack of culture, and 
knew how to turn it to advantage. "When his 
friend Mr. Brown was reading the Bible to him, 
that he might find a text on Christ, he came on 
the words, " How knoweth this man letters, having 
never learned ? "— " That's it ! " he cried, and was 
instantly ready for the pulpit, preaching all the 
more powerfully from the consciousness that in 
some sense he had, in this defect, sympathy with 
his Master. — Life of Father Taylor. 

1432. CRUELTY, Heathen. During my stay at 
Kongke a man quarrelled with his wife about a 
very trifling affair, when, in a fit of rage, he grasped 
his spear and laid her at his feet a bleeding corpse. 
The man walked about without a blush while the 
body was dragged out to be devoured by the hyaena. 
When I endeavoured to represent to the chiefs with 
whom I was familiar the magnitude of such crimes, 
they laughed at the horror I felt for the murder of 
a woman by her husband. — Moffat. 

1433. CRUELTY, Romish. An Irish priest 
named MacOdeghan captured forty or fifty Pro- 
testants, and persuaded them to abjure their reli- 
gion on a promise of quarter. After their adjura- 
tion he asked them if they believed that Christ 
was bodily present in the Host, and that the Pope 
was head of the Church, and on their replying in 
the affirmative, he said, "Now, then, you are in a 
very good faith ! " and for fear they should relapse 
into heresy he cut all their throats. — Paxton Hood. 

1434. CRUELTY, Romish. Admiral Coligny was 
among the earliest victims of Popish treachery 
and cruelty, in the bloody massacre at Paris in 
1572. One Beheme, a German, was the first that 
entered his chamber, who said, "Are you the 
Admiral?" "I am," said he; "but you, young 
man, should have regard to my hoary head and old 
age." Beheme struck him with his sword. Several 
other assassins rushed into the room, and the vener- 
able Coligny fell covered with wounds. The Duke 
of Guise ordered his body to be thrown out at the 
window, that the people might be assured it was 
he. His head was cut off, and sent to the King 
and Queen-Mother, who got it embalmed, and gave 
it as a present to the Pope. His body was dragged 
about the streets for three days together. Such was 
the end of this brave man, who was the first noble- 
man in France that professed himself a Protestant, 
and a defender of the Protestant cause. 

1435. DANGER and honour, inseparable. At 

the Round Table of King Arthur there was left 
always one seat empty for him who should accom- 
plish the adventure of the Holy Grail. It was called 
the perilous seat, because of the dangers he must 
encounter who would win it. — Lowell. 



DANGER 



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DANGER 



1436. DANGER, and its remedies. A fox walking 
by the river-side noticed the fishes therein swimming 
and swimming to and fro, never ceasing ; so he said 
to them, "Why are ye hurrying? What do you fear?" 
"The nets of the angler," they replied. "Come, 
then," said the fox, " and live with me on dry land." 
But the fish laughed. " And art thou called the 
wisest of beasts ? " they exclaimed. " Verily thou 
art the most foolish. If we are in danger even in 
our own element, how much greater would be our 
risk in leaving it ! " — Rabbi Alciba {Talmud). 

1437. DANGER, and prayer. I am not ashamed 
to say that I prayed a great deal during the storm 
(a thunderstorm at Bramshill), for we were in a 
very dangerous place in an island under high trees ; 
and it seemed dreadful never to see you again. — 
Kingsley [to his wife). 

1438. DANGER, Boldness in. On the deck he 
(Nelson) stood, a mark for the enemy — one whose 
life was worth a legion. There was a carelessness 
about his own safety that day which was chivalrous, 
however unwise. . . . He was shot from the mizzen- 
top of the "Redoubtable," which he supposed had 
struck. " They have done for me at last," he said ; 
" my backbone is shot through." — Knight. 

1439. DANGER, Boldness in. The Prince of 
Conde being taken prisoner by Charles IX., King 
of France, and put to his choice, whether he would 
go to mass, or be put to death, or suffer perpetual 
imprisonment, his noble answer was, that by God's 
help, he would never do the first, and for either of 
the latter, he left it to the King's pleasure and God's 
providence. — Cyclopaedia of Religious Anecdote. 

1440. DANGER, Guidance in. When Mr. Flet- 
cher was a youth, he and his brother went upon 
the Lake of Geneva in a little boat, and rowed 
forward, till, being out of sight of land, they knew 
not what way they were going, nor whether they 
were approaching or removing farther from the 
shore from which they had set out. The evening 
now came on, and it was beginning to grow dark ; 
and as they were proceeding towards the middle of 
the' lake, in all probability they would have been 
lost, had it not providentially happened that, in 
consequence of some news arriving in town, the 
bells began to ring. They could only just hear 
them, but were soon convinced that, instead of 
rowing to land, as they had intended, they had 
been proceeding farther and farther from it. 
Making now towards the quarter from which they 
perceived the sound to come, they found they had 
just strength enough left to reach the shore. — Life 
of Rev. J. Fletcher of Madeley. 

1441. DANGER, Imaginary. In the war of 1509 
a division of Maximilian's troops was cautiously 
advancing along one of the slopes of the Dolomite 
Alps, when the notes of a horn broke suddenly 
from out the mist which wrapped the mountain- 
side and hung above the deep gorges. It was but 
a casual blast, blown by a herdsman, as is still the 
custom there at certain seasons, to warn off bears. 
But supposing themselves to be attacked by the 
Cadore people, panic seized the invaders, and they 
fled in haste the way they came, over the Santa 
Croce Pass to Sextem. 

1442. DANGER, may be unappreciated. " Look, 
papa," cried a child, "at the beautiful berries I 



have found." The colour fled from the face of the 
father as he asked in terror, " Have you eaten any 
of them?" "No, papa, not one." "Then give 
them every one to me," he said, "that I may fling 
them all away." " What, fling away my pretty 
blackberries, that I took so long and worked so 
hard to find ! " There were tears in her eyes, but 
she gave them up, only asking, " Why, what are 
they?" Her father answered, "They are the 
berries of the deadly nightshade." 

1443. DANGER, may be unconscious of. Once 
upon a time a London exquisite descended into a 
coal-mine. . . . Seated on a cask to rest himself, 
he proceeded to question the swarthy miner, who 
was his conductor concerning many things, and 
especially about the operation of blasting. " And 
whereabouts, my man," condescendingly said he — 
" whereabouts do you keep your powder ? " " Please, 
sir," replied the swart one, "you're a-sittin' on it." 
— Paxton Hood. 

1444. DANGER, may be unrealised. During 
the month of December 1847, in the great rise of 
the Ohio river, a large portion of Cincinnati was 
overflowed by the water. Multitudes of the inhabi- 
tants were driven from their houses in the lower 
part of the city. Many were subjected to great 
privations and losses, and many lives lost. In the 
midst of these scenes of extraordinary and wide- 
spread wretchedness, Sheriff Weaver, during his 
charitable tour through the flooded portions of the 
city, heard music proceeding from a house, of which 
the upper storey and roof only were above the 
water, and several skiffs were hitched to the win- 
dows. Upon rowing up, it was discovered that the 
hall was in full blaze and the waltz in giddy whirl 
to merry music, male and female participating. 
This jolly party seemed unconscious of the danger 
that threatened themselves, and indifferent to the 
distress which surrounded them. — Arvinc. 

1445. DANGER, may be unrealised. An Irish 
wayfarer, greatly fatigued from the effects of a long 
journey, had taken up his quarters in the West 
Port of Edinburgh, in 1823, the evening before it 
was destroyed by fire. He was roused during the 
night by the police, in order to get him out before 
the flames should render it impossible. At first he 
could by no means be convinced of the necessity of 
rising : " He had paid his twopence for his bed, 
and it would certainly be hard if he could not get 
his sleep out." The poor fellow was at length 
rescued against his will. 

1446. DANGER, may meet us anywhere. In 

the year 1752 Dr. Gill had a memorable escape 
from death in his own study. One of his friends 
had mentioned to him a remark of Dr. Halley, the 
celebrated astronomer, that close study preserves a 
man's life, by keeping him out of harm's way ; but 
one day. after he had just left his room to go to 
preach, a stack of chimneys was blown down, 
forced its way through the roof of the house, and 
broke his writing-table, in the very spot where, 
a few minutes before, he had been sitting. The 
doctor very properly remarked afterwards to his 
friend, " A man may come to danger and harm in 
the closet as well as in the highway, if he be not 
protected by the special care of Divine Providence." 
— Religious Tract Society Anecdotes. 



DANGER 



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DAY 



1447. DANGER, Parleying with. A very pretty 
story, written by Mrs. Hannah More, gives an ac- 
count of a castle besieged by an enemy ; and the 
enemy could not take it, for it was so strong ; till 
at last they found a porter at the gate, and his name 
was Mr. Parley. The enemy talked to him, and 
went on giving him pretty presents, persuading him 
to listen to them ; till at last they talked him over, 
and got him to unlock the gate. So the enemy got 
in ; but they never would have got in if Mr. Parley, 
the porter of the gate, had not let them in. So, 
Satan, though he is a person, cannot hurt you, 
unless you let him in. Never parley with Satan. — 
Nye's Anecdotes on Bible Texts. 

1448. DANGER, Playing with. At Kenesaw, 
during the battle, those who approached a certain 
tree were almost sure to get shot. Eight men had 
fallen at that place. A sign was put up, " Beware I " 
A man, in a braggadocio spirit, said, " I am not 
afraid to stand there. There is no reason why a 
man should be shot there any more than anywhere 
else." He stepped up to the tree, and instantly 
fell — fatally wounded. — Talmage. 

1449. DANGER, Safety in. Heathen poets de- 
scribe their gods as brooding over the perilous edge 
of battle, and snatching away their favourite hero 
when death threatens him, wrapped in a mantle of 
invisibility. — John Guthrie, M.A. 

1450. DANGER, Signs of. " You see that buoy, 
sir, moored in the bay ? " said the captain of the 
steamship in which I visited the Orkneys. " Yes," 
I replied, after carefully picking out in the twilight 
the well-known danger-signal. " Well, there is a 
reef of rocks which, starting from the shore, runs to 
a point within ten yards of that buoy. The worst 
thing about it is, that there is no indication of the 
existence of the reef ; even at low water it is covered, 
and woe to the ship that should strike upon that 
dangerous reef. In the dark nights that buoy is 
an object of deep interest to me ; anxiously do I 
look out for it, and we proceed with care until it is 
found." — Henry Varley. 

1451. DANGER, Unconsciousness of. A'company 
of tourists were benighted while strolling among 
the Bernese Alps. After having groped in the dark 
for an hour or more, they resolved to spend the 
night at a certain spot where they felt they were 
treading on soft mossy soil, although the dark- 
ness prevented them from seeing where they were. 
As they were young, and knew little of the cares 
of this life, they entertained each other with songs 
and merry talk, till at length the one after the 
other stretched himself out on the grass and fell 
asleep. When, a few hours later, the sun rose, and 
the morning breeze awoke them, they discovered 
with horror that they were lying only a few steps 
from a vast precipice, and that they had been jest- 
ing and singing and sleeping on the very brink of 
what might have been their grave. — Denton. 

1452. DANGER, Unrealised. During the recent 
floods in America a cradle was found floating along, 
in which was a beautiful infant about three months 
old, comfortably and warmly dressed, gazing up at 
the sky in wonder. — Christian World. 

1453. DARKNESS, Dread of. There is no doubt 
a natural connection between darkness and the fear 
with which it so commonly affects mankind, espe- 



cially the unenlightened and less civilised part of 
the human race. This, probably, is greatly aided 
both by ignorance and superstition But it is found 
very common, and almost unconquerable. " Having 
bathed, and dined on bread and cheese, we set out 
on our return to the bark, our guides urging us to 
be quick, lest we should be benighted ; they said 
the serpents and other venomous reptiles always 
came down by night to drink, and they were appre- 
hensive that we should tread on them ; they also 
said that we should meet the robbers at night. 
These people have a remarkable aversion to being 
caught in the dark. I remember, when at Dendera, 
our servant — an Arab — hurried off and left us behind 
when he thought we should be late in returning to 
our boat. And whenever our lights have gone out 
in a tomb or temple, the Arabs have always clapped 
their hands and made a noise to keep their spirits 
up till the light returned. — Irbyand Mangles' Travels 
in Egypt. 

1454. DAUNTLESSNESS, in the face of death. 

Condorcet, as is well known, even during the Reign 
of Terror, when himself doomed to the guillotine, 
employed the time of his imprisonment in drawing 
up a record of his speculations on the perfectibility 
of mankind ; and full of error as his views are, one 
cannot withhold all admiration from a dauntlessness 
which could thus persevere in hoping against hope. 
— Julius C. Hare. 

1455. DAY, A lost. It was a memorable practice 
of Vespasian, the Roman Emperor, throughout the 
course of his whole life, to call himself to account, 
every night, for the actions of the past day ; and as 
often as he found he had passed any one day with- 
out doing some good, he entered in his diary this 
memorandum, Diem perdidi : " I have lost a day." 

1456. DAY, An inauspicious, changed. As 

Lucullus was going to pass the river to fight 
Tigranes, the tyrant, some of his officers admonished 
him to beware of that day, which had been " a black 
one " to the Romans, for on that day Caepio's army 
was defeated by the Cimbri. Lucullus returned 
that memorable answer : " / will male this day an 
auspicious one for Rome." He won a complete vic- 
tory. — Plutarch. 

1457. DAY, the, Summing up. When travelling 
in Europe I was so full of excitement and enjoy- 
ment that I had not time to keep a journal ; so I 
just put down under each date one single word — the 
name of the city, or the name of the picture, or the 
name of the mountain, or the name of the pass, or 
the name of some person whom I had met ; and 
now I can go back over a month's travels, and, 
though there are but these single words, that whole 
history starts up when I look at them. If you 
regularly take a memorandum book at night, and 
think back through the day, and bring up before 
you what God has done for you, what He has shown 
you, what significant thing has happened, and put 
down the caption of it under the proper date, you 
will be surprised to find what a calendar your book 
will become at the end of every year. — Beecher. 

1458. DAY, What may be crowded in. " If I had 

not lived with him " (Mirabeau), says Dumont, " I 
never should have known what a man can make of 
one day ; what things may be placed within the 
interval of twelve hours. A day for this man was 
more than a week or a month is for others ; the 



DEAD 



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DEAD 



mass of things he guided on together was prodigious ; 
from the scheming to the executing not a moment 
lost. ' Monsieur le Comte,' said his secretary to 
him once, ' what you require is impossible.' ' Im- 
possible ! 5 answered he, starting from his chair ; 
'never name to me that blockhead of a word.' " — 
Carlyle. 

1459. DEAD, but still standing. Whilst visiting 
the beautiful island of Tasmania my attention was 
often called — nay, arrested — to huge trees which 
appear as "bleached ghosts of the forest." They 
stand out in the brilliant moonlight with a weird- 
ness alike surprising and magnificent. The reason 
for their condition is as follows : — On account of 
their great size and the heavy cost of what is called 
"grubbing up," the settler leaves them in the 
ground, and proceeds to hew round the trunk at a 
height o£ about four feet from the ground. The 
axe cuts through the bark, and about an inch into 
the tree. The effect is, that when the next spring 
fcomes the sap from the "gashed wound" exudes, 
and the giant of the forest dies. The branches 
wither, the leaves fall off, the bark strips, and a 
single year suffices for these trees to join the army 
of the upright dead. The farmer can now plough 
the ground between, sow his corn, and reap the 
harvest in the huge mausoleum of the forest. No 
sheltering foliage hinders the sun's rays, and the 
wheat-plant thrives and ripens amidst hundreds of 
towering trees whose only voice is of the silence of 
the dead. As I looked upon these dead trees I 
was reminded of an experience which comes to 
many men who are dead also even while they too, 
in posture at least, are upright. Hewed round in 
the trunk of their young and robust life, the axe of 
" the adversary " has cut until the rising, spreading, 
and expanding sap of life has been drained. The 
spring-time of these trees of promise in humanity's 
forest is also followed by the bleach and ghastly 
death which comes of the exuding of conscience, 
honour, strength, and life. Alas, alas ! this vast 
human mausoleum knows no wheat growth or har- 
vest at its base. The malaria of death, the spread- 
ing corruption, infects other trees also, and the 
forest of the "living dead" extends. Well does 
the Apostle say of those who serve their lusts and 
sins, " They wax wanton, and are dead while they 
live." — Henry Varley. 

1460. DEAD, Charity towards. The Duke of 
Marlborough and the first Lord Bolingbroke were 
in opposite political interests, and on most occa- 
sions ranged against each other. Some gentlemen, 
after the death of the great commander, speaking 
about his character and his avarice, appealed to 
Lord Bolingbroke for confirmation. To the honour 
of that nobleman, he replied, "The Duke of Marl- 
borough was so great a man that 1 quite forget his 
failings." 

1461. DEAD, Curiosity concerning. "Shall we 
serve the spirits of the dead ? " they asked of Con- 
fucius. His answer was, " If you cannot serve men, 
how will you serve spirits ? " "I ventured to ask 
about death," said a disciple. " You know nothing 
about life ; how can you know anything about 
death 1 " " Have the dead knowledge ? " still 
urged the eager student. " You need not know 
whether they have or not," said the master ; " there 
is no hurry; hereafter you shall know." — Rev. H. R. 
Haweis, M.A. 



1462. DEAD, Grief for the. The mother of poor 
Touda, who heard that I wished to see him once 
more, led me to the house where the body was 
laid. The narrow space of the room was crowded ; 
about two hundred women were sitting and stand- 
ing around, singing mourning songs to doleful and 
monotonous airs. As I stood looking, filled with 
solemn thoughts, in spite of, or rather because of, 
perhaps, the somewhat ludicrous contrasts about 
me, the mother of Touda approached. She threw 
herself at the foot of her dead son, and begged him 
to speak to her once more. And then, when the 
corpse did not answer, she uttered a shriek, so 
long, so piercing, such a wail of love and grief, that 
tears came into my eyes. Poor African mother ! 
she was literally as one sorrowing without hope ; for 
these poor people count on nothing beyond the 
present life. For them there is no hope beyond the 
grave. " All is done," they say, with an inexpress- 
ible sadness of conviction that sometimes gave me 
a heartache. As I left the hut, thinking these 
things, the wailing recommenced. It would be 
kept up by the women, who are the official mourners 
on these occasions, till the corpse was buried. — Du 
Chaillu. 

1463. DEAD, Preaching to. A coachman in a 
family at the West End of London was taken 
seriously ill, and a few days afterwards saw him 
pass into the presence of God. I knew and had 
visited him before in order to bring to his mind and 
heart the Saviour of sinners. Again I called at the 
house, found the door open, and quietly ascended 
the staircase which led to the room where the sick 
man lay. There, bent over the prostrate form of 
the man, was his eldest son, deeply affected and 
weeping bitterly. His face was close to that of the 
father's, and I heard him, in an agony of earnest 
words, say, "Father, This is a faithful saying, and 
worthy of all acceptation, that Jesus Christ came 
into the world to save sinners.' Oh, my father, 
do trust Jesus ! His precious blood cleanses from 
all sin. Only believe. My father ! my father ! O 
God, save my father ! " The hot tears and the 
intense anxiety of that young man I shall never 
forget. Poor fellow ! he literally shouted into the 
ear that lay close to his lips. I had watched the 
scene for some minutes almost transfixed at the 
door. At length, approaching the bed, I observed 
that the father was dead. Tenderly I raised the 
young man, and quietly said, " His spirit has passed 
away ; he cannot hear ; you cannot reach him now ! " 
Poor fellow ! he had been speaking into the ear of 
a corpse ; the father had been dead some minutes. — 
Henry Varley. 

1464. DEAD, Voice from. There is one tomb- 
stone (in the Kiltearn Churchyard) more remarkable 
than all the others. It lies beside the church-door, 
and testifies, in an antique inscription, that it covers 
the remains of the " Great man of God and faith- 
ful minister OF Jesus Christ " who had endured 
persecution for the truth in the dark days of Charles 
and his brother. He had outlived the tyranny of 
the Stuarts, and though worn by years and suffer- 
ings, had returned to his parish on the Revolution, 
to end his course as it had begun. Calculating 
aright on the abiding influence of his own character 
among them, he gave charge on his deathbed to 
dig his grave in the threshold of the church, that 
they might regard him as a sentinel placed at the 
door, and that his tombstone might speak to them 



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DEATH 



as they passed out and in. The inscription, which, 
after the lapse of nearly a century and a half, is 
still perfectly legible, concludes with the following 
remarkable words : — " This stoke shall beab 

WITKESS AGAIKST THE PARISHIOKEBS OF KlLTEARK 
IP THET BRIKG AK UKGODLY MIKISTEB IK HEBE." — 

Hugh Miller. 

1465. DEAD, yet speaking. It was a touching 
memorial to their comrade, the warrior of Breton 
birth, La Tour d'Auvergne, the first grenadier of 
Trance, as he was called, when, after his death, 
his comrades insisted that, though dead, his name 
should not be removed from the rolls. It was still 
regularly called, and one of the survivors as regu- 
larly answered for the departed soldier, 11 Dead on 
the field." The eleventh chapter of the Epistle to 
the Hebrews is such roll-call of the dead. It is the 
register of a regiment, which will net allow death 
to blot names from its page, but records the soldiers 
who have, in its ranks, won honourable graves and 
long-abiding victories. — Rev. W. B. Williams. 

1466. DEATH, A Christian philosopher's. _ Sir 

Thomas More, a Christian philosopher, evinced 
that mixture of gaiety and piety which was charac- 
teristic of him. To the executioner he said, " Good 
friend, let me put my beard out of the way, for 
that has committed no offence against the King." — 
Denton. 

1467. DEATH. A Christian philosopher's and 
hero's. Having taken off his gown, he (Sir "Walter 
Raleigh) called to the headsman to show him the 
axe, which not being instantly done, he repeated, 
" I prithee let me see it. Dost thou think that I 
am afraid of it ? " He passed the edge lightly over 
his finger, and smiling, observed to the sheriff, 
" This is a sharp medicine, but a sound cure for all 
diseases," and kissing it, laid it down. Another 
writer has, " This is that that will cure all sorrows." 
After this he went to three several corners of the 
scaffold, and kneeling down, desired all the people 
to pray for him, and recited a long prayer to him- 
self. When he began to fit himself for the block, 
he first laid himself down to try how the block 
fitted him ; after rising up, the executioner kneeled 
down to ask his forgiveness, which Ealeigh, with 
an embrace, did, but entreated him not to strike till 
he gave a token by lifting up his hand, and " then 
fear not, hut strike home." When he lay down his 
head to receive the stroke, the executioner desired 
him to lay his face towards the east. " It was no 
great matter which way a man's head stood so the 
heart lay right," said Raleigh ; but these were not 
his last words. He was once more to speak in this 
world with the same intrepidity he had lived in 
it ; for, having laid some minutes on the block in 
prayer, he gave the signal ; but the executioner, 
either unmindful or in fear, failed to strike, and 
Raleigh, after once or twice putting forth his hands, 
was compelled to ask, " Why dost thou not strike ? 
Strike, man ! " In two blows he was beheaded ; 
but from the first his body never shrank from the 
spot by any discomposure of his posture, which, 
like his mind, was immovable. — /. _D' Israeli. 

1468. DEATH, A Christian's. "Pray for a quiet 
passage," said Dr. Candlish to one, and then to his 
co-pastor he remarked, " Go and pray for a poor 
dying sinner." — Dr. Wilson's Life of Dr. Candlish. 

1469. DEATH, a consecrator. To-night I eat 



an hour at the western window — my prospect over 
corn-fields and woods to a broken range of hills 
beyond. I watched the grand and comforting sun- 
set, and enjoyed, as I could not but phrase it to 
myself, "the music of the stillness." Then I fell 
into thought of death as the great consecrator. 
When our friend is gone, his last days spread a 
mellow brightness over his life — it becomes a coun- 
try covered with the evening sunshine. The death 
on the cross was an awful sunset — the great light 
of the world went down amidst dark clouds, which 
it touched with fiery grandeur. And now the whole 
earthly life of the Redeemer is a rich land of fields 
and hills, overspread with a light, full, still, and soft. 
— Lynch. 

1470. DEATH, A dignified. On the morning of 
his death he (Dr. Belfrage) said to me, " John, come 
and tell me honestly how this is to end ; tell me the 
last symptoms in their sequence." I knew the man, 
and was honest, and told him all I knew. " Is there 
any chance of stupor or delirium ? " "I think not. 
Death (to take Bichat's division) will begin at the 
heart itself, and you will die conscious." " I am glad 
of that. It was Samuel Johnson, wasn't it, who 
wished not to die unconscious, that he might enter 
the eternal world with his mind unclouded ; but 
you know, John, that was physiological nonsense. 
We leave the brain, and all this ruined body, 
behind ; but / would like to le in my senses when 
I take my last look of this xconderful world" looking 
across the still sea towards the Argyllshire hills, 
lying in the light of sunrise, " and of my friends — 
of you," fixing his eyes on a faithful friend and 

; myself. And it was so ; in less than an hour he 
I was dead, sitting erect in his chair — his disease had 
for weeks prevented him from lying down — all the 
dignity, simplicity, and benignity of its master 
resting upon and, as it were, supporting that "ruin " 
which he had left. — John Brown, M. D. 

1471. DEATH, A gentle. Our sweet sister left 
us this morning, having been apparently on the 

i verge of departure for ten days or more, during 
which time, and to some extent before it, she could 

j be hardly said to have full consciousness at any 
time. The last eighteen hours were nearly all spent 
in sleep, like that of a little child, till this morning, 

! with the very slightest start, but with no expres- 
sion, that I could see, of pain or distress, she was 
gone. I, indeed, did not see it, though I was very 
near her, reading now and then a verse from some 
Psalm (which had all along been what she was 
feeling after). I fancied she still breathed, and went 
on for a while ; at last I doubted it, and asked the 
nurse, who said, " She has been gone this quarter of 
an hour ; " so you may judge how quiet it was, and 
from the nature of the illness we had greatly feared 
it might have been otherwise. — Keble {to Sir J. T. 
Coleridge). 

1472. DEATH, A hero's. When he (Sir Henry 
Vane) attempted to speak, the trumpets sounded to 
drown his voice. Enthusiasm wept for him while 
it admired him ! At last he turned aside, exclaim- 
ing, " It is a bad cause which cannot hear the words 
of a dying man." He seems to have been permitted 
to pray a little in peace, such sentences as the fol- 
lowing recorded by Sykes : " Bring us, Lord, into 
the true mystical Sabbath, that we may cease from 
our works, rest from our labour, and become a meet 
habitation for Thy Spirit." His last words were : 



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DEATH 



" Father, glorify Thy servant in the sight of men, 
that he may glorify Thee in the discharge of his 
duties to Thee and to his country." Thereupon he 
stretched out his arms ; in an instant swift fell the 
stroke, and the head of one of the greatest and 
purest beings that ever adorned our world fell on 
the scaffold. — Paxton Hood. 

1473. DEATH, a liberator. Mr. William Jenkyn, 
one of the ejected ministers in England, being im- 
prisoned in Newgate, presented a petition to King 
Charles II. for a release, which was backed by an 
assurance from his physicians that his life was in 
danger from his close imprisonment ; but no other 
answer could be obtained than this, " Jenkyn shall 
be a prisoner as long as he lives." A nobleman 
having, some time after ; heard of his death, said to 
the King, " May it please your Majesty, Jenkyn 
has got his liberty." Upon which he asked, with 
eagerness, "Ay! who gave it him?" The noble- 
man replied, "A greater than your Majesty — the 
King of kings ; " with which the King seemed greatly 
struck, and remained silent. 

1474. DEATH, a reconciler. A Federal officer 
was mortally wounded on one of the battlefields of 
Virginia. As he lay upon the ground far from his 
comrades, conscious that his end was near, a dis- 
mounted Southerner, who had lost his horse, came 
by. The officer called to him, and asked him in an 
imploring tone to stop and say a prayer for him. 
The trooper kneeled down at the side of the dying 
man and commenced a prayer ; and as he uttered 
one tender petition after another the officer used 
the little strength that remained to him in creeping 
closer and closer, until he placed both arms around 
the neck of the petitioner ; and when the last words 
of the prayer were uttered he was lying on the 
bosom of his late antagonist in battle, but in the 
parting hour one with him in the bonds of the 
Gospel, a brother in Jesus Christ — united in love 
for evermore. 

1475. DEATH, a revealer. Duke Hamilton, a 
pious young nobleman, during his last illness, was 
at one time lying on a sofa, conversing with his 
tutor on some astronomical subject, and about the 
nature of the fixed stars. "Ah !" said he, "in a 
very little while I shall know more of this than all 
of you together." When his death approached, he 
called his brother to his bedside, and, addressing 
him with the greatest affection and seriousness, he 
concluded by saying, " And now, Douglas, in a little 
while you will be a Duke, but I shall be a King ! " 

1476. DEATH, A silent. The Rev. Dr. Candlish, 
of Edinburgh, said, on his deathbed, "I have no 
overpowering emotions, but I have a great faith." 
Such an experience, only, have most of us any 
reason to louk for when our time comes. 

I have in mind a dying woman whose life had 
seemed to observers to be a foregleam of the purity 
of heaven. She had also a poetic temperament. 
In prayer she often seemed inspired. Yet she died 
silently. She succumbed to disease as an infant 
does, as speechlessly and as trustfully. Most of us 
must be content with this. We shall not, probably, 
hear harps of angels, nor see shining forms flitting 
across streets of gold and over walls of sapphire. — 
Professor A. Phelps, D.I). 

1477. DEATH, a sleep. When a person is asleep, 
what is it that rests ? It is simply the muscles and 



the nerves and the wearied limbs ; the heart goes 
on beating, the lungs respiring and expiring ; and 
what is remarkable in sleep, the soul never sleeps 
at all. It seems that when one is asleep, the soul 
often travels to far-distant lands, or sails upon the 
bosom of the deep, amid the blue hills and green 
glens of other parts of the land ; exploring, think- 
ing, searching, studying. The soul is never literally 
dead (though it may sometimes forget) to every 
thought and object, to all that enters by the avenues 
of the senses. If sleep be the metaphor of death, it 
does not prove that the soul is insensible, but only 
that the body, the outward garment only, having 
been worn and wasted in the wear and toil of this 
present life, is folded up and laid aside in that 
wardrobe — the grave — a grave as truly in the keep- 
ing of the Son of God as are the angels of the skies 
and the cherubim in glory. — dimming. 

1478. DEATH, A sudden, desired. The same 
evening, the 14th of March, Csesar was at a last 
supper at the house of Lapidus. The conversation 
turned on death, and on the kind of death which 
was most to be desired. Caesar, who was signing 
papers while the rest were talking, looked up and 
said, ' ' A sudden one. " — Froude. 

1479. DEATH, and fear. When Sir Henry Vane 
was condemned and awaiting execution, a friend 
spoke of prayer that for the present the cup of 
death might be averted. " Why should we fear 
death 1 " answered Vane. " I find it rather shrinks 
from me than I from it." — Little's Historical Lights 
[abridged). 

1480. DEATH, and judgment. After a mission 
festival several pastors and deacons continued an 
hour together, when the conversation drifted from 
the heathen abroad to those around us, and the 
following story was told by a village miller : — " I 
sat at a garden concert with a friend of mine. 
The first part of the programme was ended, when 
an acquaintance of my friend's came to us. 1 Have 

you heard,' said he to my friend, * that Mr. R, 

died yesterday quite suddenly ? A great pity ; he 
was an agreeable and clever business man and 
a pleasant companion. Ah well ! he enjoyed life 
while he lived, and he was quite right ; for when 
we are once dead it's all finished. ' 1 Is it all finished ? 
Do you really think there is an end of it ? ' said I. 
1 Ah ! ' returned he, ' I see you are one of the old 
superstitious ones. What shall come after death 
greater or better than this life ? " As the tree falls, 
so it lies."' 'Quite right,' said I; "As the tree 
falls, so it lies ; " but — do not take it amiss, friend — 
when you wish to prove by this quotation that 
after death it is finished with respect to us, you 
have not considered the matter on all sides, or 
your opinion is a blind one. Near my mill I have 
a woodyard, and now and then I buy some trees 
to cut down. Often have I stood over the fallen 
trunks and thought of those words, ' ' As the tree 
falls, so it lies ; " none will grow one inch taller or 
thicker, better or worse ; all that be can done in him 
is done. But now, dear sir, it is not all finished ; 
does it not rather begin ? I go from trunk to trunk 
proving the wood. " This," I say to myself, " will be 
good for building purposes, that will prove useful;" 
but for others, I say it is but fit for the fire. You know 
now how I think of the text. May God help us to 
become trees of righteousness.' " — Der Glaubensbote. 



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1481. DEATH, and preparation. It is said of 
the noted Caesar Borgia, that in his last moments 
he exclaimed, " I have provided in the course of my 
life for everything except death ; and now, alas ! 
I am to die, although entirely unprepared." Such 
is the awful end of a course of folly and of vice. 
" What I say unto you, I say unto all, — Watch ! " 
— Bruce. 

1482. DEATH, and sin. Martha Wesley, sister 
to John and Charles Wesley, criticised most severely 
Charles's hymn beginning — 

*' Ah, lovely appearance of death, 
What sight upon earth is so fair?" 

She did not believe at all in the lovely appearance 
of i death, but thought it repulsive ; and she never 
could look on a corpse, " because," she said, " it 
was beholding sin on its throne. 1 ' — Anecdotes of the 
Wesleys. 

1483. DEATH, Are we prepared for ? Mrs. Try, 
as is well known, was one of the Society of Friends, 
The Sunday preceding her illness was remarkable 
to her from the solemnity of the occasion. She 
had urged upon the meeting the question, "Are 
we all now ready ? If the Master should this day 
call us, is the work completely finished ? Have we 
anything left to do ? "—solemnly, almost awfully, 
reiterating the question, "Are we prepared?" — 
Life's Last Hours. 

1484. DEATH, Avoiding the thought of. It 

would seem that the Romans had even an aversion 
to mention death in express terms, for they dis- 
guised its very name by some periphrasis such as, 
Hiscessit e vita — " He has departed from life ; " and 
they did not say their friend had died, but that he 
had lived — vixit ! Even among a people less refined 
the obtrusive idea of death has been studiously 
avoided : we are told that when the Emperor of 
Morocco inquires after any one who has recently 
died, it is against etiquette to mention the word 
"death ; " the answer is, "His destiny is closed." — 
/. D* Israeli. 

1485. DEATHBED, confession. All my theo- 
logy is reduced to this narrow compass— Jesus 
Christ came into the world to save sinners. — Dr. A. 
Alexander. 

1486. DEATHBED, converts. When asked what 
he (Athanasius) thought about the purifying nature 
of deathbed baptism, he replied, in allusion to such 
unprofitable converts, " An angel came to my pre- 
decessor, Peter, and said, ' Peter, why do you send 
me these empty sacks ? ' " — H. R Haweis, M.A. 

1487. DEATHBED, not the place for a scene. 

The late Rev. Charles Simeon, of Cambridge, observ- 
ing an unusually large number of friends around his 
dying bed, and supposing they had come to watch 
his departure, said, "You are all on a wrong scent, 
and are all in a wrong spirit ; you want what is called 
a dying scene. That I abhor from my inmost soul. 
I wish to be alone with God. Do not let the people 
come round to get up a scene." — Spencer Pearsall. 

1488. DEATH, Bound to. In Virgil there is an 
account of an ancient king who was so unnaturally 
cruel in his punishments, that he used to chain a 
dead man to a living one. It was impossible for the 
poor wretch to separate himself from his disgusting 
burden. The carcass was bound fast to hia body, 



its hands to his hands, its face to his face, its lips 
to his lips ; it lay down and rose up whenever he 
did ; it moved about with him whithersoever he 
went, till the welcome moment when death came to 
his relief. 

1489. DEATH, claims all. Cyrus, the Emperor 
of Persia, after he had long been attended by armies 
and vast trains of courtiers, ordered this inscription 
to be engraved on his tomb, as an admonition to all 
men of the approach of death, and the desolation 
that follows it ; namely, " man, whatsoever thou 
art, and whencesoever thou comest, I know thou 
wilt come to the same condition in which I now 
am. I am Cyrus, who brought the empire to the 
Persians : do not envy me, I beseech thee, this 
little piece of ground which covereth my body." 

1490. DEATH, Contrasts in. One of our old 

Scottish ministers, two hundred years ago, lay dying. 
At his bedside were several of his beloved brethren, 
watching his departure. Opening his eyes, he 
spoke to them these singular words : " Eellow- 
passengers to glory, how far am I from the New 
Jerusalem ? " " Not very far," was the loving 
answer j and the good man departed, to be with 
Christ. 

" I'm dying," said one of a different stamp, " and 
I don't know where I'm going." "I'm dying," 
said another, "and it's all dark." "I feel," said 
another, " as if I were going down, down, down ! " 
"A great and a terrible God," said another, three 
times over ; " I dare not meet Him." 

" Stop that clock I " cried another, whose eye rested 
intently on a clock which hung opposite his bed. 
He knew he was dying, and he was unready. He 
had the impression that he was to die at midnight. 
He heard the ticking of the clock, and it was agony 
in his ear. He saw the hands, minute by minute, 
approaching the dreaded hour, and he had no hope. 
In his blind terror he cried out, " Stop that clock ! " 
Alas ! what would the stopping of the clock do for 
him ? Time would move on all the same. Eternity 
would approach all the same. The stopping of the 
clock would not prepare him to meet his God. 

1491. DEATH, Comfort in. When I visited, one 
day, as he was dying, my beloved friend Benjamin 
Parsons, I said, " How are you to-day, sir ? " He 
said, " My head is resting very sweetly on three 
pillows — infinite power, infinite love, and infinite 
wisdom." Preaching in the Canterbury Hall in 
Brighton, I mentioned this some time since ; and 
many months after, I was requested to call upon 
a poor but holy young woman, apparently dying. 
She said, " I felt I must see you before I died ; I 
heard you tell the story of Benjamin Parsons and 
his three pillows ; and when I went through a 
surgical operation, and it was very cruel, I was 
leaning my head on pillows, and as they were 
taking them away, I said, " Mayn't I keep them ? " 
The surgeon said, " No, my dear, we must take them 
away." "But," said I, "you can't take away 
Benjamin Parsons' three pillows ; I can lay my 
head on infinite power, infinite love, and infinite 
wisdom." — Paxton Hood. 

1492. DEATH, Coming on of. When Dr. 
Adam, the rector of the Edinburgh High School, 
was dying, and no longer able to see, the old 
man's mind wandered ; he imagined himself in 



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DEATH 



his class-room, and called aloud, " Now, boys, you 
may go. It's growing dark ! " — Guthrie. 



1493. DEATH, desired by few. Burckhardt 
states that although the Arabs are strict pre- 
destinarians, yet, when the plague visited Medina, 
many of the townsmen fled to the desert, alleging 
as an excuse, that although the distemper was a 
messenger from Heaven sent to call them to a 
better world, yet, being conscious of their own un- 
worthiness, and that they did not merit this special 
mark of grace, they thought it more advisable to 
decline it for the present, and make their escape 
from the town. If it really came to the point with 
those of us who talk of longing for death as a great 
deliverance, should we not cling to life? It is a 
question perhaps more easily asked than answered. 

1494. DEATH, Desire in. Horace Vernet, the 
great national painter of France, who lived in battles 
and in marches, died in his apartment at the Insti- 
tute on the 17th January 1863. In his delirium 
his great regret was to die in his bed, and not on 

^ the battlefield — he who so loved the army. He 
desired to the last to see the South once more, 
exclaiming, " Sun ! sun ! I will not die here, I will 
die in the sunshine ! " — Benton. 

1495. DEATH, Desire of. We are told of a 
Moslem soldier, fourscore years of age, who, seeing 
a comrade fall by his side, cried out, " Paradise ! 
how close art thou beneath the arrow's point and 
the falchion's flash ! H&shim ! even now I see 
heaven opened." . . . And, shouting thus, the aged 
warrior, fired again with the ardour of youth, rushed 
upon the enemy, and met the envied fate. — Sir 
William Muir. 

1496. DEATH, Desire of absolution in. That 
was a sad and most pitiful scene when the world- 
famous Cardinal Antonelli wrestled with the agonies 
of death in his Roman palace. Without a drop of 
joy for his fevered lips, deadly pale, and shivering 
with dismay, shrinking back with a great dread 
from the coming stroke of dissolution, he cowered 
at the feet of the Pope, confessing his sins, and ask- 
ing-absolution from a mortal. 



I 



1499. DEATH, Fear of. Madame du Barry, the 
unhappy woman of the French Revolution, could 
£ not resign herself to death. On the scaffold she 
uttered fearful yells, and cried, " O Mr. Executioner ! 
I pray you, one little moment ! " The little moment 



was denied her, and her head rolled down, while 
her mouth still gaped with her dying shrieks. — 
Denton. 

1500. DEATH, Fear of. Mr. B mentioning 

to Dr. Johnson that he had seen the execution of 
several convicts at Tyburn, two days before, and 
that none of them seemed to be under any concern, 
"Most of them, sir," said Johnson, "have never 
thought at all." "But is not the fear of death 

natural to man ? " said B " So much so, sir," 

said Johnson, " that the whole of life is but keeping 
away the thoughts of it." 

1501. DEATH, Fear of, the means of conversion. 

The fear of death seldom leads to conversion, but 
it did in the case of Henry Townley, afterwards 
minister of Union Chapel, Calcutta. As a young 
man he was threatened with pulmonary consump- 
tion, and thought not to have long to live. Dissatis- 
faction with his own life and opinions led him to 
a thorough investigation of the evidences of Chris- 
tianity, and then came not only intellectual belief, 
but the consecration of his entire nature to God 
Hi3 distress of mind was great, and he had not 
in the circle of his acquaintance a single religious 
person to assist him towards right. After much 
mental conflict it came thus. He was looking on 
Blackfriars Bridge at the setting sun, on a bright, 
calm evening, and prayed that the Sun of Righteous- 
ness might shine on his dark, perplexed state, and 
immediately the answer came in the melting of his 
soul towards God and the possession of unspeakable 
peace. 

1502. DEATH, Fear of, natural. I told him 
(Johnson) that David Hume said to me he was no 
more uneasy to think he should not be after his 
life than that he had not been before he began to 
exist. "Sir," said Johnson, "if he really thinks so, 
his perceptions are disturbed ; he is mad. If he 
does not think so, he lies. He may tell you he 
holds his finger in the flame of a candle without 
feeling pain ; would you believe him ? When he dies, 
he at least gives up all he has." "Foote, sir, told 
me that when he was very ill he was not afraid to 
die." " It is not true, sir," said Johnson. " Hold 
a pistol to Foote's breast, or to Hume's, and threaten 
to kill them, and you'll see how they behave." — 
Boswell. 

1503. DEATH, Jesting in. It is related of the 
Emperor Vespasian, that when dying he jested 
mournfully on his approaching dignity, observing, 
as he felt his strength ebbing away, " I think I am 
becoming a god." — Denton. 

1504. DEATH, Joy and grief in. William 
Grimshaw once said, " When I come to die, I shall 
have my greatest grief and greatest joy : my 
greatest grief that I have done so little for my Lord 
Jesus, and my greatest joy that my Lord Jesus has 
done so much for me. My last words shall be, 
'Here goes an unprofitable servant.' " — Miss Robinson. 

1505. DEATH, Knowledge of. The assured 
knowledge of the exact minute of one's death may 
be treated religiously as a privilege, after the 
manner of appeals by jail chaplains to condemned 
criminals ; as where the clergyman of the Tolbooth 
Church bade Wilson and Robertson, convicted 
Porteous rioters, not despair on account of the 



1497. DEATH, easy. An earnest Christian 
woman in this town was lying in her last illness. 
The disease made rapid progress, and her friends 
sent for the doctor about two o'clock in the morning. 
She was slumbering when he came, but soon opened 
her eyes, and said, " What brings you here, doctor ; 
it is not your usual time to call ? " The doctor said 
he was sent for. "Am I worse, then?" "Yes ; 
we think you are not so well." " Am I much 
worse?" "I fear you are." "Well, if this is 
dying, it is very easy." When she had said this 
she " fell asleep in Jesus." — T. Bowich 

1498. DEATH, Feared. A commander in the 
French army, when mortally wounded in a great 
battle, exclaimed, in madness, "/ will not diet" 
He invoked the name of Napoleon, as if the mighty 
Emperor who had taken the lives of millions could 
save him from death. But he died ! 



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DEATH 



suddenness of the summons, "but rather to feel 
this comfort in their misery, that, though all who 
now " (in that church) " lifted the voice or bent the 
knee in conjunction with them lay under the same 
sentence of certain death, they only had the advan- 
tage of "knowing the precise moment at which it 
should be e tecuted upon them." — Francis Jacox. 

1506. DEATH, Light in. "Throw back the 
shutters and let the sun in," said dying Scoville 
M'Collum, one of my Sabbath-school boys. — 
Talmage. 

1507. DEATH, Longing for. Among Dr. Donne's 
latest utterances were the words, " I were miserable 
if I might not die." — Dr. Fish. 

1508. DEATH, Looking forward to. When the 
great naturalist, Frank Buckland, lay dying, he 
said, " God is so good to the little fishes, I do not 
believe He would let their inspector suffer ship- 
wreck at last. I am going a long journey, where 
I think I shall see a great many curious animals. 
This journey I must go alone." — Family Circle. 

1509. DEATH, Hope in. The Rev. W. Cowper, 
some time minister at Stirling, and afterwards Bishop 
of Galloway, thus spoke of his dissolution to his 
weeping friends : " Death is somewhat dreary, and 
the streams of that Jordan which is between us 
and our Canaan run furiously ; but they stand still 
when the ark comes." — Religious Tract Society's 
Anecdotes. 

1510. DEATH, Hope in. " Six feet of earth for 
my body and the infinite heavens for my soul is 
what I shall soon have," cried Anne du Bourg 
(martyred for the Protestant faith), at sight of the 
scaffold and in presence of her executioners. — 
Lamartine. 

1511. DEATH, Indifference in. Mr. Owen 
visited Alexander Campbell at Bethany, to make 
arrangements for their discussion on the evidences 
of Christianity. In one of their excursions about 
the farm they came to Mr. Campbell's family 
burying- ground ; when Mr. Owen stopped, and ad- 
dressing himself to Mr. Campbell, said, "There is 
one advantage I have over the Christians ; I am 
not afraid to die. Most Christians have fear in 
death ; but if some few items of my business were 
settled, I should be perfectly willing to die at any 
moment." "Well," answered Mr. Campbell, "you 
say you have no fear of death ; have you any hope 
in death?" After a solemn pause, "No," said 
Mr. Owen. " Then," rejoined Mr. Campbell, point- 
ing to an ox standing near, "you are on a level with 
that brute. He has fed until he is satisfied, and 
stands in the shade, whisking off the flies, and has 
neither hope nor fear in death." 

1512. DEATH, inevitable. John Asgill distin- 
guished himself by maintaining in a treatise, now 
forgotten, that death is no natural necessity, and 
that to escape it is within the range of the humanly 
practicable. But Asgill's biography, like every 
other, has for a last page the inevitable " And he 
died." — Francis Jacox. 

1513. DEATH, inevitable. A California stage- 
driver, after having been engaged in that business 
for many years, was dying, and in his last moment 
he put his foot out of the bed and swung it back 
and forth. Some one said to him, " Why do you 



make that motion with your foot ? " He replied, 
" I am on the down grade, and I cannot get my 
foot on the brake." When our last moment comes 
we cannot stop. Our going will be inevitable, and 
we will not be able to put on the brake. — Talmage. 

1514. DEATH, Mark of. Mr. George Moir, an 
eminently pious man, after having been worn out 
by a long and painful illness, was told by his wife 
that the change of his countenance indicated the 
speedy approach of death. " Does it ? " he replied. 
"Bring me a glass." On looking at himself in the 
glass, he was struck with the appearance of a corpse 
which he saw in his countenance ; but giving the 
glass back, he said, with calm satisfaction, "Ah! 
Death has set his mark on my body, but Christ has 
set His mark upon my soul." 

1515. DEATH, Master-idea in. In the last words 
of Christmas Evans — "Good-bye! drive on!" — we 
doubtless have an instance of the labour of life per- 
vaded by its master-idea in the hour of death. For 
upwards of twenty years, as he had gone to and 
fro, his friends had given to him a gig, that he 
might go at his ease in his own way, with a horse 
called Jack, which became very old in his master's 
service. J ack knew from a distance the very tones 
of his voice ; with him Christmas Evans in long 
journeys held many a conversation ; the horse 
opened his ears the moment his master began to 
speak, and made a kind of neighing reply. Then 
the driver said, as he often did, "Jack, Jack ! we 
have only to cross one low mountain again, and 
there will be capital oats, and excellent water, and 
a 'warm stable." Thus, while he was dying old 
mountain days came over his memory. — Denton. 

1516. DEATH, Meditation upon. In the year 
1648 the Hon. Robert Boyle made a short excur- 
sion to the Hague. Sailing between Rotterdam 
and Gravesend, he saw, through a perspective glass, 
a vessel imagined to be a pirate, and to give chase 
to the ship in which he was embarked. The 
occasion suggested to him the following judicious 
reflections : — " This glass does indeed approach the 
distrusted vessel ; but approaches it only to our 
eyes, not to our ship. If she be not making up to 
us, this harmless instrument will prove no loadstone 
to draw her towards us ; and if she be, it will put 
us in better readiness to receive her. Such an 
instrument, in relation to death, is the medita- 
tion of it, by mortals so much and so causelessly 
abhorred. — Bruce. 

1517. DEATH, Meeting. Can anything be more 
melancholy than the spectacle of one who is trying 
to be young and unable to descend gracefully and 
with dignity into the vale of years? There is a 
fine tomb of, I think, Turenne (? Marechal Saxe) 
at Strasburg. An open grave lies before him ; 
Death at its side, touching him with his dart ; and 
the warrior descends with a lofty step and saddened 
brow, but a conqueror still, because the act is so 
evidently his own and embraced by his own will, 
into the sepulchre. — Robertson. 

1518. DEATH, natural. It is quite likely that 
in many mysteries of life and death we resemble 
the good knight Don Quixote when he hung by his 
wrist from the stable window, and imagined that a 
tremendous abyss yawned beneath his feet. Mari- 
tornes cuts the thong with lightsome laughter, and 



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DEATH 



the gallant gentleman falls — four inches ! Perhaps 
Nature, so full of unexplained ironies, reserves as 
blithesome a surprise for her offspring when their 
time arrives to discover the simplicity, agreeable- 
ness, and absence of any serious change in the pro- 
cess called " dying." Pliny, from much observation, 
declared his opinion that the moment of death was 
the most exquisite instant of life. He writes, " Ipse 
discessus animce plerumque fit sine dolore nonnonquam 
etiam cum ipsa voluptate." Dr. Solander was so de- 
lighted with the sensation of perishing by extreme 
cold in the snow, that he always afterwards resented 
his rescue. Dr. Hunter, in his latest moments, 
grieved that he "could not write how easy and de- 
lightful it is to die." The late Archbishop of Canter- 
bury, as his "agony" befell, quietly remarked, "It 
is really nothing much, after aU/" The expression 
of composed calm which comes over the faces of the 
newly dead is not merely due to muscular relaxa- 
tion. It is, possibly, a last message of content and 
acquiescence sent us from those who at last know 
— a message of good cheer and of pleasant promise, 
not by any means to be disregarded. With accents 
as authoritative as that heard at Bethany, it mur- 
murs, " Thy brother shall live again ! " — Edwin 
Arnold. 

1519. DEATH, natural and easy. The death of 
Mr. National Root, of Coventry, was a very strange 
one. He was an old man ninety-four years of 
age, and on the day he died he was apparently un- 
usually well. After breakfast a neighbour came in, 
and he coolly asked him, " Have you come over to- 
day to see me die ? " The man questioned thought 
the inquiry a joke, because he could see nothing in 
Mr. Root's appearance that indicated any immediate 
danger of death. After a short visit the neighbour 
left, and Mr. Root went, as was his custom, into 
the fields to work, remaining there all the forenoon, 
apparently as well as ever. He went to his home 
at noon-time, and ate his dinner with a good relish ; 
and upon getting up from the table, he said, in a 
very cool and undisturbed way, " I guess I'll now 
go and lie down and die ! " Even this remark was 
not thought seriously of. He went to his room and 
lay down on the bed. About half an hour later one 
of the family went in to see if he was sleeping, and 
he was found to be dead. — Christian Age. 

1520. DEATH, No fear of. Among the few 
remains of Sir John Franklin that were found 
far up in the Polar regions there was a leaf of the 
' Student's Manual," by Dr. John Todd — the only 
relic of a book. Prom the way in which the leaf 
was turned down, the following portion of a dialogue 
was prominent: — "Are you not afraid to die?" 
" No." " No ! Why does the uncertainty of another 
state give you no concern ? " " Because God has 
said to me, ' Pear not. When thou passest through 
the waters I will be with thee ; and through the 
rivers, they shall not overflow thee.' " This leaf is 
preserved in the Museum of Greenwich Hospital, 
among the relics of Sir J ohn Pranklin. 

1521. DEATH, No fear of. Fox relates, in his 
"Acts and Monuments," that a Dutch martyr, 
feeling the flames, said, " Ah, what a small pain is 
this, compared with the glory to come ! " 

The same author tells us that John Noyes took 
up a faggot at the fire, and kissing it, said, " Blessed 
be the time that ever I was born, to come to this 
preferment." 



When an ancient martyr was severely threatened 
by his persecutors, he replied, " There is nothing 
visible or invisible that I fear. I will stand to my 
profession of the name and faith of Christ, come of 
it what will." 

Hilary said to his soul, " Thou hast served Christ 
this seventy years, and art thou afraid of death ? 
Go out, soul, go out ! " 

An old minister remarked, a little before his 
death, " I cannot say I have so lived as that I 
should not now be afraid to die ; but I can say I 
have so learned Christ that I am not afraid to die." 

A friend, surprised at the serenity and cheerful- 
ness which the Rev. Ebenezer Erskine possessed in 
the immediate view of death and eternity, proposed 
the question, " Sir, are you not afraid of your sins ? " 
"Indeed, no," was his answer ; "ever since I knew 
Christ I have never thought highly of my frames 
and duties, nor am I slavishly afraid of my sins." — 
Religious Tract Society Anecdotes. 

1522. DEATH, Not afraid of. "I am so far 

from fearing death, which to others is the king of 
terrors," exclaimed Dr. Donne, "that I long for 
the time of dissolution." When Mr. Venn in- 
quired of the Rev. W. Grimshaw how he did, " As 
happy as I can be on earth, and as sure of glory as 
if I were in it : I have nothing to do but to step 
out of this bed into heaven." 

1523. DEATH, not to be bribed. When Runjeet 
Singh, "the Lion of Lahore," was dying, with the 
hope of staying the hand of death, he sent the 
costliest offerings — offering after offering — to the 
idol-temples, in order to propitiate the deities. The 
nearer the dread moment seemed to come, the 
more eager was his desire for life, and the more 
boundless his profusion. He would gladly have 
given all his hoarded wealth for a few additional 
moments of life. It has been computed that, on 
the day of his death, the w r ealth bestowed by Run- 
jeet in pious gifts amounted to more than a million 
sterling. — Dento n. 

1524. DEATH, not to be put off. Upon the con- 
sultation of the physicians in the morning he (the 
Lord Keeper) was out of comfort, and, by the 
Prince's leave, told him, kneeling by his pallet, that 
his days to come would be but few in this world. " 2" 
am satisfied,'" said the King (James I.) ; "but pray 
you assist to make me ready for the next world — to 
go away hence for Christ, whose mercies I call for 
and hope to find." — I. D' Israeli. 

1525. DEATH, of Christian and infidel. The 

French nurse who was present at the deathbed of 
Voltaire, being urged to attend an Englishman 
whose case was critical, said, "Is he a Christian ? " 
"Yes," was the reply, "he is — a Christian in the 
highest and best sense of the term — a man who lives 
in the fear of God. But why do you ask ? " " Sir," 
she answered, "I was the nurse that attended 
Voltaire in his last illness, and for all the wealth of 
Europe I would never see another infidel die." 

1526. DEATH, Parting from treasures in. A 

celebrated actress had spread out upon the coverlid 
of her dying bed all the jewels given to her by the 
various crowned heads before whom she had per- 
formed ; and she wept bitterly as she looked upon 
the sparkling gems, and said, " And must I leave 
all these ? " — Denton. 



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DEATH 



1527. DEATH, Pleasantries in. We are too un- 
certain about the spiritual state of Charles II. to 
smile at his apology for being so "unconscionable 
a time of dying ; " but in the case of Dr. Guthrie 
we have more freedom to enter into his little 
pleasantries. "Haul away, lads," he said to his 
sons, who were pulling him up on the pillows 
"haul away, lads, I'm no dead yet. 1 ' It was a 
paraphrase of the words of a poor boy who was 
entombed some years ago in the ruins of a house 
that fell in the High Street of Edinburgh. The 
men engaged in removing the ruins thought they 
heard a noise below them, and stopped to listen. 
A child's shrill voice came up through the crevices, 
" Bowk awa, howk awa\ Tm no deid yet ! " — Dr. 
Blaikie. 

1528. DEATH, Praise in. A few years ago there 
was a terrible storm one winter night on the coast 
of Fife, in Scotland. All the boats had got in from 
the herring-fishing but one, which struck on a rock 
just as she was entering the harbour, and upset. 
As the six men who manned her hung clinging to 
her keel amid the roar of the wind and the wild 
dashing of the waves, that threatened every moment 
to sweep them to the bottom, the captain (he was a 
Christian young man) cried, " Now is the time to 
sing praise to God ! " and his voice rose above the 
howling storm — 

" My God, I am Thine! 
What a comfort divine, 
What a blessing to know- 
That a Saviour is mine ! " 

And then came a great wave and dashed him away 
from the boat straight home. And then another 
young man, a Christian too, spoke up : " Mates, our 
skipper's finished the hymn in heaven ; let us finish 
it here ; " and he went on — 

" And this I shall prove 
Till I find it above, 
In the heaven of heavens, 
In Jesu's own love." 

And then another great wave swept them, and he 
too fell from the boat, and went to join his captain 
on Canaan's happy shore. — Dr. Pentecost. 

1529. DEATH, Prayer in. Passing inside, they 
looked toward the bed ; Dr. Livingstone was not 
lying on it, but appeared to be engaged in prayer, 
and they instinctively drew backward for the in- 
stant. Pointing to him, Majwara said, " When I 
lay down he was just as he is now, and it is because 
I find that he does not move that I fear he is dead." 
They asked the lad how long he had slept. Majwara 
said he could not tell, but he was sure that it was 
some considerable time. The men drew nearer. A 
candle stuck by its own wax to the top of the box 
shed a light sufficient for them to see his form. Dr. 
Livingstone was kneeling by the side of his bed, 
his body stretched forward, his head buried in his 
hands upon the pillow. For a minute they watched 
him ; he did not stir, there was no sign of breathing ; 
then one of them — Matthew — advanced softly to 
him, and placed his hands to his cheeks. It was 
sufficient ; life had been extinct for some time, and 
the body was almost cold : Livingstone was dead. — 
Lift of Dr. Livingstone. 

1530. DEATH, Preparation for. That very 
astute, clear-headed, and warm-hearted man, the 
late Rev. Dr. Spencer, of Brooklyn, tells, in his 



"Pastor's Sketches," of a woman who for a long 
time was in great mental distress about her pre- 
paration for death, for which she wanted some 
"bright witness," such as "a great light shining 
in her room." One day, after long waiting for it, 
she asked the doctor, " Why don't I see some such 
witness?" "For three reasons," was the reply: 
"first, you are not nervous enough ; secondly, you 
are not imaginative enough ; thirdly, you are not 
quite fool enough." 

1531. DEATH, Prepared for. Montmorency, 
Constable of France, having been mortally wounded 
at an engagement, was exhorted by those who stood 
around him to die like a good Christian, and with the 
same courage which he had shown in his lifetime. 
To this he most nobly replied in the following man- 
ner : — " Gentlemen and fellow- soldiers ! I thank 
you all very kindly for your anxious care and con- 
cern about me ; but the man who has been enabled 
to endeavour to live well for fourscore years 'past 
can never need to seek now how to die well for a 
quarter of an hour." 

1532. DEATH, Preparing for. A mother ex- 
plained to her little daughter, who could not com- 
prehend her father's death, that God had sent for 
him, and that by-and-by He would send for them 
all — how soon they could not tell. "Well, then, 
mother," said the child, "if God is going to send 
for us soon, and we don't know just when, hadn't 
we better begin to pack up and get ready to go ? " — 
Biblical Museum. 

1533. DEATH, Readiness in. "I am ready," 
said a dying man to a visitor. " What makes you 
think yourself ready ? " said the visitor. " I am 
wrapped up in Christ." "Have you nothing else 
to say about your readiness?" " Nothing j is not 
that enough ? " 

1534. DEATH, Ready for. At the time when 
His Majesty George the Third, desirous that himself 
and family should repose in a less public sepulchre 
than that of Westminster Abbey, had ordered a 
royal tomb to be constructed at Windsor, Mr. 
Wyatt, his architect, waited upon him, with a de- 
tailed report and plan of the building, and of the 
manner in which he proposed to arrange its various 
recesses. The King minutely examined the whole, 
and when finished, Mr. Wyatt, in thanking His 
Majesty, said he had ventured to occupy so much 
of His Majesty's time and attention with these 
details in order that it might not be necessary to 
bring so painful a subject again under his notice. 
To this the good King replied, " Mr. Wyatt, I re- 
quest that you will bring the subject before me 
whenever you please. I shall attend with as much 
pleasure to the building of a tomb to receive me 
when I am dead as I would to the decoration of 
a drawing-room to hold me while living ; for, Mr. 
Wyatt, if it please God that I shall live to be ninety 
or a hundred years old, I am willing to stay ; but if 
it please God to take me this night, I am ready to 
obey the summons." 

1535. DEATH, Ready for. The death of Fletcher 
is particularly interesting. His health had been long 
on the decline, when he said, " My little field of 
action is just at my door ; so that, if I happen to 
overdo myself, I have but to step from my pulpit to 
my bed, and from my bed to my grave." 



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DEATH 



1536. DEATH, Ready for, when the time comes. 
The Rev. James Janeway, a Puritan, was remark- 
able for early piety and devotion. On leaving the 
university he was tutor some time at Windsor, 
preaching wherever he had an opportunity, without 
obtaining any benefice. By the Act of Uniformity 
he was separated from the Church. During the 
plague he was assiduous in visiting the sick, being 
singularly preserved from infection. He collected 
a congregation at Rotherhithe, where he was very 
useful, and which, after the plague, became very 
numerous. This so exasperated the high party that 
several attempts were made on his life, all of which, 
as well as the plague, through the intervention of 
Providence, had no power to hurt him. Upon one 
occasion, as he was walking along Rotherhithe Wall, 
a fellow shot at him, and the bullet went through 
his hat. At another time the soldiers broke into 
his meeting-house, and would have pulled him down 
from the pulpit, but the bench on which they stood 
gave way, and in the confusion he escaped. The 
troopers made another attempt to seize him when 
he was preaching at a gardener's house, but he 
threw himself on the ground, and his friends covered 
him with cabbage-leaves, by which means he escaped. 
He died in the thirty-eighth year of his age. In his 
last illness he had some clouds of melancholy, but it 
pleased God to dissipate them, and not long before 
his death he said he could now as easily die as 
shut his eyes ; adding, " Here am I longing to be 
silent in the dust, and to enjoy Christ in glory." — 
Leifchild. 

1537. DEATH, Ready for. John Pask, when on 
his deathbed, being asked how he felt, said, " Oh, 
I am all packed up and ready to be off." The 
ruling passion strong in death. — W. Antliff, D.D. 

1538. DEATH, realised. When Bernard Gilpin 
was privately informed that his enemies had caused 
thirty-two articles to be drawn up against him in 
the strongest manner, and presented to Bonner, 
Bishop of London, he said to his favourite domestic, 
" At length they have prevailed against me. I am 
accused to the Bishop of London, from whom there 
will be no escaping. God forgive their malice, and 
grant me strength to undergo the trial. " He then 
ordered his servant to provide a long garment for 
him, in which he might go decently to the stake, 
and desired it might be got ready with all expe- 
dition. " For I know not," says he, " how soon I 
may have occasion for it." As soon as this garment 
was provided, it is said, he used to put it on every 
clay, till the Bishop's messengers apprehended him. 

1539. DEATH, Ruling passion in. Lablache, on 
his deathbed, said to one of his children, " Go to 
the piano and accompany me." Broken down with 
anguish and sorrow at the anticipated death of his 
father, the youth obeyed. The rich, full tones of 
the great basso were now mellowed, but he sang, 
with a celestial beauty, " Home, sweet home. " He 
attempted the second stanza, but his throat had 
filled, and murmuring the cadenza of the last line, 
he passed away. — A. W. Ativood. 

1540. DEATH, Sting of. As his (Simeon's) drew 
near, he broke out, " It is said, 1 death, where is 
thy sting ? ' " Then, looking at us as we stood round 
his bed, he asked, in his own peculiarly impressive 
manner, " Do you see any sting here ? " — Life of 
Simeon. 



1541. DEATH, Sting of, taken away. It was 
the custom in our village to toll from the old 
church-bell the age of any one who died. Death 
never entered that village and tore away one of the 
inhabitants but I counted the tolling of the bell. 
Sometimes it was seventy, sometimes eighty ; some- 
times it would be away down among the teens, 
sometimes it would toll out the death of some one 
of my own age. It made a solemn impression upon 
me. I felt a coward then. I thought of the cold 
hand of death feeling for the cords of life. I 
thought of being launched forth to spend my 
eternity in an unknown land. As I looked into the 
grave, and saw the sexton throw the earth on the 
coffin-lid, " Earth to earth ; ashes to ashes ; dust 
to dust," it seemed like the death-knell to my soul. 
But that is all changed now. The grave has lost 
its terror. As I go on towards heaven I can shout, 
" O death, where is thy sting ? " and I hear the 
answer rolling down from Calvary, " Buried in the 
bosom of the Son of God." — Moody. 

1542. DEATH, suddenly realised. After the 
dreadful accident at Sadler's Wells, in 1807, when 
twenty-three people were trodden to death, owing 
to a false alarm of fire, Grimaldi met with a singular 
adventure. On running back to the theatre that 
night, he found the crowd of people collected round 
it so dense as to render approach by the usual path 
impossible. Pilled with anxiety, and determined 
to ascertain the real state of the case, he ran round 
to the opposite bank of the New River, plunged in, 
swam across, and, finding the parlour window open 
and a light at the other end of the room, threw up 
the sash and jumped in. What was his horror, on 
looking round, to discover that there lay stretched 
in the apartment no fewer than nine dead bodies ! 
These were the remains of nine human beings, life- 
less and scarcely yet cold, whom a few hours back 
he had been himself exciting to shouts of laughter. 
— Theatrical Anecdotes. 

1543. DEATH, Summons of. Denuded of all 
dignities and offices in the University, again a 
prisoner, Rutherford was summoned to appear 
before Parliament on a charge of high treason. 
When the messengers came with their summons, 
the now dying hero, some of the old fire kindling 
in his eye, returned it with the answer : " Tel] 
them that I have got a summons already from a 
superior Judge and Judicatory, and I behove to 
answer my first summons, and ere your day arrives 
/ will be where few Icings and great folks come." — 
A. Thomson, D.D. 

1544. DEATH, Theatrical. There is poor prac- 
tical Chevalier Favras, who gets himself hanged 
for plots amid some loud uproar of the world. 
Poor Favras ! he keeps dictating his last will at 
the H6tel-de-Ville through the whole remainder of 
the day — a weary February day; offers to reveal 
secrets if they will save him ; handsomely declines 
since they will not ; then dies in the flare of torch- 
light, with politest composure ; remarking rather 
than exclaiming, with outspread hands, ''People, 
I die innocent; pray for me."—Carlyle's French 
Revolution. 

1545. DEATH, the appointed time for. In Juno 
or July or August, when the apple is green, you 
may go out and tug at it, and it does not want to 
leave the bough, and it will not leave the bough. 



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DEATH 



A multitude of strings tie it to the bough, and it 
says, " My business is to stick here till I am ripe." 
But by-and-b}', when it is ripe, all those juices 
which make the apple better, also prepare it to let 
go. And one after another of the fibres of the stem 
break, being no longer required to convey the juices 
from the bough to the fruit. And when, after this 
preparation, the time arrives for the apple to come 
off, down it drops so easy that it does not know 
what made it fall. In the stillness of the night I 
have lain at my father's house in Litchfield, when 
it was so still that the silence ached in the ear, and 
have heard that sound — so joyful a sound to the up- 
rising boy — the plumping down of the early bough 
apple in the garden under my windows. It needed 
no wind, but only the difference of the weight of 
the dew at night, to pluck it off from the bough. 
When the time comes for men to die, they die very 
easy, as a general rule. — Beecher. 

1546. DEATH, The Christian's. He (Rev. W. 
Marsh, D.D.) told us of Mr. Simeon's mode of 
describing a Christian's death. " Who are you ? " 
(looking back). " Sorrow." " And who are you ? " 
"Sighing." Then stretching his hands upward — 
"And who are you?" "Joy." "And who are 
you?" "Gladness." "Then, farewell, Sorrow, 
farewell. Sighing ! Joy and Gladness, I will go with 
you ! " — Miss Marsh. 

1547. DEATH, the common lot. A beautiful 
story is told of Buddha and a poor woman who 
came to ask him if there was any medicine which 
would bring back to life her dead child. When he 
saw her distress he spoke tenderly to her, and he 
told her that there was one thing which might 
cure her son. He bade her bring him a handful 
of mustard seed — common mustard seed ; only he 
charged her to bring it from some house where 
neither father nor mother, child nor servant, had 
died. So the woman took her dead baby in her 
arms, and went from door to door asking for the 
mustard seed, and gladly was it given to her ; but 
when she asked whether any had died in that 
house, each one made the same sad answer — "I 
have lost my husband," or " My child is dead," or 
" Our servant has died." So, with a heavy heart, 
the woman went back to Buddha, and told him 
how she had failed to get the mustard seed, for that 
she could not find a single house where none had 
died. Then Buddha showed her lovingly that she 
must learn not to think of her own grief alone, but 
must remember the griefs of others, seeing that all 
alike are sharers in sorrow and death. 

1548. DEATH, the last thing thought of. Mr. 

Jeatfreson tells us that Lord Palmerston, during 
his last attack of gout, exclaimed playfully, " Die, 
my dear doctor ! That's the last thing I think of 
doing." — W. Davenport Adams. 

1549. DEATH, The thought of. When Boswell 
once, in conversation, persecuted Johnson on the 
subject of death, whether we might not fortify our 
minds for its approach, he answered in a passion, 
" No, sir ! let it alone ! It matters not how a man 
dies, but how he lives ! The art of dying is not of 
importance, it lasts so short a time ! " But when 
Boswell persisted in the conversation, Johnson was 
thrown into such a state of agitation that he thun- 
dered out, " Give us no more of this ! " and, further, 
sternly told the trembling and too curious philoso- 
pher, " Don't let us meet to-morrow ! " — /. D' 'Israeli. 



1550. DEATH, The true idea of. Elder Bennett 
said to his friends just before his death, " I have 
for years believed and taught that religion was well 
adapted to the dying; now I know it." "My 
friends talk about my going down into the valley of 
the shadow of death. I am now in it ; and when 
they think me just going into it, I shall be coming 
out of it into perfect day." 

1551. DEATH, to be prepared for. One of the 

captains of Charles V. of Spain requested the favour 
of discharge from public service. The Emperor de- 
manded the reason. The thoughtful officer replied, 
" There ought to be a pause between the tumult of 
life and the day of death." 

1552. DEATH, Uncertainty in. Lord Holland 
read to Rogers his character of Sheridan. The 
wind-up he particularly remembered : — " He died 
with great Christian resignation, joining fervently 
in the prayers that were read to him when the 
sacrament was administered." Now Rogers asked 
Howley, Archbishop of Canterbury, what Sheridan's 
end was like ? " He was insensible," said Howley ; 
" Mrs. Sheridan put his hands together in the atti- 
tude of supplication, and I read the prayers." — 
Timls. 

1553. DEATH, Unprepared for. It is said of the 
celebrated Caesar Borgia, that in his last moments 
he exclaimed, "I have provided, in the course of 
my life, for everything except death ; and now, alas ! 
I am to die, although entirely unprepared." 

1554. DEATH, Unprepared for. There was a 
certain nobleman who kept a fool, to whom he one 
day gave a staff, with a charge to keep it till he 
should meet with one who was a greater fool than 
himself. Not many years after, the nobleman fell 
sick, even unto death. The fool came to see him. 
His sick lord said to him, " I must shortly leave you." 
" And whither art thou going ? " said the fool. 
" Into another world," replied his lordship. " And 
when will you come again ? — within a month ? " 
"No." " Within a year ? " "No." "When, 
then?" "Never." "Never/" said the fool. "And 
what provision hast thou made for thy entertain- 
ment there, whither thou goest ? " " None at all." 
" No ! " said the fool, " none at all ! Here, take 
my staff ; for, with all my folly, I am not guilty of 
any such folly as this." — Bishop Hall. 

1555. DEATH, Welcoming. A child at school 
welcomes every messenger from home to him ; but 
he desires most the messenger that comes for him. 
J oseph sends to Jacob, and for him, at once ; and 
his father not only heard the words, but saw the 
waggons. " Oh ! these are really to carry me to 
him ; I shall soon see my son, and die in peace." 
Such a messenger, Christian, is death to you. 
" Come," says God, " you have toiled long enough ; 
you have feared long enough ; you have groaned 
long enough ; your warfare is accomplished ; enter 
into the rest which the Lord your God giveth you. 
Come, for all things are now ready." "But the 
swelling river rolls between." " Eear not. The 
ark of the covenant will go before you, and divide 
the waves, and you shall pass over dry-shod. And 
then let the streams reunite, and continue to flow 
on ; you will not . wish them to reopen for your 
return." — Rev. W. Jay. 

1556. DEATH, Welcoming. Of Bradford it is 



DEATH 



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DECISION 



said, that when the keeper's wife said to him, " 
sir, I am come with heavy tidings — you are to be 
burnt to-morrow ; " taking off his hat and laying 
it upon the ground, and kneeling and raising his 
hands, he said, " Lord, I thank Thee for this honour. 
This is what I have been waiting for, and longing 
for." — Rev. W. Jay. 

1557. DECAY, certain. Not long ago the 
crown-jeweller of France solemnly applied to the 
Academy of Science for the means of preventing the 
decay and corruption of the precious gems in the 
royal crown. No satisfactory answer was given, 
and many highly prized jewels have since then 
passed away. " Behold, all is vanity and vexation 
of spirit." — Sturgeon. 

1558. DECEIVING, and being deceived. An 

aesthetic critic remarks on the peculiar influences 
exerted on architecture and architects by the fact 
that when what he calls "a spry Yankee" wishes 
to build a house, he very generally thinks to over- 
reach his architect and builder by pretending that he 
wants much less accommodation than he is resolved 
to have ; thinking that, the contract once made and 
begun to be executed, he will be able to squeeze more 
work out for the same price. " It is gratifying to 
know that in such cases he usually meets his match, 
and has to pay smartly. But how lamentable," 
adds the critic, "that the exercise of a noble art 
should ever be degraded into a conflict between a 
couple of rogues, each trying to outwit the other ! " 
— Preacher'' s Lantern. 

1559. DECEPTION, kept up to the last. Louis 
the Eighteenth had been himself studious to conceal 
his most dangerous symptoms from his attendants. 
His view of the case found this verbal expression, 
which is quite a " various reading " of the textus 
receptus : "A king of France," said he, "may die, 
but he is never ill." He put his theory in practice 
by receiving diplomatists and playing the monarch 
to the last. — Francis Jacox. 

1560. DECEPTION, Religious, illustrated. I 

have seen in bedlam a man that has held up his 
face in a posture of adoration toward heaven to 
utter execrations and blasphemies. — Steele. 

1561. DECISION, An unshaken. Cyprian, when 
on his road to suffer martyrdom, was told by the 
Emperor that he would give him time to consider 
whether he had not better cast a grain of incense 
into the fire in honour of idols than die so degraded 
a death. The martyr nobly answered, " There needs 
no deliberation in the case." 

1562. DECISION, Blessedness of immediate. 

People came to churches that week who never 
enter a church, and among them a young woman 
who had been six years without going to church, 
and two years without writing to her mother. She 
was a lost girl ; but she was impressed, and stayed 
for the after-meeting ; and a lady dealt with her, and 
at length she came then and there to Jesus, and be- 
lieved that " His blood cleanseth from all sin." J ust 
as she was going out, quite bright, she said, " There 
is one thing I should like— a Bible." The lady, 
never expecting to see her again, said, " You shall 
have mine," and gave it just as it was, with her 
name in it. The next afternoon this lady was, as 
usual, visiting a large hospital (Guy's, I think), and 
one of the nurses said, " We had such a bad case 



to-day — a young woman run over by an omnibus, 
and she is dead ; and the curious thing is, she had 
your Bible in her pocket." The lady said, " Did she 
say any thing ? " "Yes. When the doctors stood 
round her bed she asked if it was hopeless ; and 
when they said, ' Quite hopeless,' she said, ' Thank 
God it was not yesterday ; I am going to J esus.' 
She had also written to her mother late the night 
before, saying, ' After so long you will be glad to 
hear from me. I have given my heart to Jesus, 
and mean to live for Him.'" — Esther Beamish. 

1563. DECISION, Early. It is said of Dr. 
Oonyers that he appeared to have had serious 
impressions from his infancy, and is remembered 
to have retired at a certain time from his play- 
fellows, when only five years of age, and to have 
run down a lane to say his prayers. He was very 
fond of going to church when a little boy ; and if 
he happened to be at play when the bell tolled for 
any ordinary service of the day, no solicitations of 
his juvenile companions could restrain his attend- 
ance. — Bruce. 

1564. DECISION, Final. When Caesar stood on 
the banks of the Rubicon, a little stream divid- 
ing Italy from Gaul, he paused for a season and 
deliberated. He knew that, as Pro-consul of Gaul, 
he could not pass that river without declaring war 
with the Roman Senate. At length he uttered 
aloud the cry, "The die is cast! " and throwing 
himself into the stream, he passed over, followed 
by his army. 

1565. DECISION, Final. Antonius Riceto, a 
Venetian martyr, was offered his life and consider- 
able wealth if he would concede but a little ; and 
when his own son, with weeping, entreated him to 
do so, he answered that he was resolved to lose both 
children and estate for Christ. 

1566. DECISION, Instant, required. When the 
packet-ship "Stephen Whitney" struck, at midnight, 
on an Irish cliff, and clung, for a few moments, 
to the cliff, all the passengers who leaped instantly 
upon the rock were saved. The positive step landed 
them on the rock. Those who lingered were swept 
off by the returning wave, and engulfed for ever. 
Your first duty is to flee out of the sinking ship of 
sin to the everlasting Rock. When in Christ you 
are safe. — Christian Age. 

1567. DECISION, Instant, urged. Webb, the 
celebrated walker, who was remarkable for vigour 
both of body and mind, drank nothing but water. 
He was one day recommending his regimen to a 
friend who loved wine, and urging him with great 
earnestness to quit a course of luxury by which his 
health and intellect would be equally destroyed. 
The gentleman appeared convinced, and told him 
that he would conform to his counsel, though he 
thought he could not change his course of life at 
once, but would leave off strong liquors by degrees. 
"By degrees !" exclaimed Webb; "if you should, 
unhappily, fall into the fire, would you caution your 
servants to pull you out only by degrees ? " — Cyclo- 
paedia of Religious Anecdote. 

1568. DECISION, Lacking. " One charge more, 
gentlemen ! — one charge more in the name of God ! 
and the day is ours." He (Charles L, at Naseby) 
placed himself at the head of the troopers, and a 
thousand of them prepared to follow him. One 



DECISION 



( 1 68 ) 



DELAY 



of his courtiers snatched his bridle and turned 
him from the path of honour to that of despair. — 
Paxton Hood. 

1569. DECISION, Pregnant. Some (of the Con- 
vention), what is more to the purpose, bethink them 
of the Citizen Bonaparte, an unemployed artillery 
officer, who took Toulon. A man of head — a man of 
action : this young artillery officer is named Com- 
mandant. He was in the Gallery at the moment, 
and heard it ; he withdrew some half-hour, to con- 
sider with himself. After a half-hour of grim, com- 
pressed considering to be or not to be, he answers, 
" Yea." — Carlyle {end of French Revolution). 

1570. DECISION, should be prompt. Some time 
ago a ship's crew stood with speechless terror upon 
a rugged rock in the midst of the sea. A lifeboat, 
rowed by strong hands, approached the rock, but 
was kept at some little distance by the beating 
surf. It was only by leaping at the precise moment 
when the boat rose on the swell of the wave that 
there was any chance of escape. Amongst the ship- 
wrecked crew was a woman, who stood prepared to 
leap. " Quick ! quick ! " was the cry. " Leap now, 
leap now ! " She hesitated for a moment, and 
then sprang off ; but in that moment the boat was 
drawn back by the retreating wave ; she sank into 
the sea, and was never seen again. 

1571. DECISION, should be prompt. It is re- 
lated of Alexander the Great that, being asked how 
it was that he had conquered the world, he replied, 
"By not wavering." — Handbook of Illustrations. 

1572. DECREES, Speculations concerning. A 

person in the lower ranks, at Lochwinnoch, in Scot- 
land, whose life and practice had not been consistent 
with that of a genuine Christian, was nevertheless 
a great speculator on the high points of divinity. 
This unhallowed humour stuck to him on his death- 
bed, and he was wont to perplex and puzzle him- 
self and his visitors with knotty questions on the 
divine decrees, and such other topics. Thomas Orr, 
a person of a very different character, was sitting 
at his bedside, endeavouring to turn his attention 
to what more immediately concerned him : — " Ah, 
Willam," said he, "this is the decree you have at 
present to do with : 1 He that believeth shall be 

SAVED J HE THAT BELIEVETH NOT SHALL BE DAMNED.' " 

1573. DEFEAT, and death. " Shall I survive," 
said General Montcalm to the surgeon, as he fell, 
after vainly attempting to rally his broken regiments 
after their defeat by Wolfe and the British. " But 
a few hours at most," he replied. "So much the 
better," replied the heroic Frenchman ; "I shall not 
live to witness the surrender cf Quebec." — Little's 
Historical Lights {condensed). 

1574. DEFEAT, Recollection of. The last words 
pronounced by the Emperor Napoleon III. in his 
dying moments were addressed to his old and faith- 
ful friend, Dr. Conneau. They were : " Etiez vous 
a Sedan ? " — " Were you at Sedan ? " Subsequently, 
the Empress held his hand in hers, and gently kissed 
it; the Emperor smiled, and his lips moved as if 
returning his wife's embrace, but he never uttered 
another word after that last thought — " Sedan 1 " — 
Figaro. 

1575. DEFEAT, Taught by. Peter the Great 
was defeated by Charles the Twelfth of Sweden, 
who was only in his seventeenth year. Erom that 



defeat the military greatness of Russia was born. 
"I know well," said the Czar, as he was in retreat, 
"that these Swedes will beat us for a long time ; 
but at last they will teach us how to conquer." — 

Little's Historical Lights. 

1576. DEFEATED, yet not conquered. A Spar- 
tan who was a giant for size and a very Samson for 
strength, was wounded in battle by a bow-shot. 
When ready to expire, he said that he did not 
lament his death, because he came out resolved to 
shed his blood for Greece ; but he was sorry to die 
without having once drawn his sword against the 
enemy. — Handbook of Illustrations. 

1577. DEFECTS, Covering. His (Pericles') person 
in other respects was well turned, but his head was 
disproportionally long. Eor this reason almost all 
his statues have the head covered with a helmet, 
the statuaries choosing, I suppose, to hide that 
defect. — Plutarch. 

1578. DEFENCE, Ready for. When France was 
invaded by Charles V. he inquired of a prisoner 
how many days Paris might be distant from the 
frontier. " Perhaps twelve ; but they will be days of 
battle." Such was the gallant answer which checked 
the arrogance of that ambitious prince. — Gibbon. 

1579. DEGRADATION, Deepest depths of. 

Father Taylor closed his description of a young 
man coming from the country full of good resolu- 
tions, stored with good lessons, and falling into one 
temptation after another, till he had become a de- 
graded castaway with the words : " Hush ! shut the 
windows of heaven. He's cursing his mother / " 

1580. DEISM, not founded on attentive study. 

He (Johnson) said, " No honest man could be a 
Deist ; for no man could be so after a fair examina- 
tion of the proofs of Christianity." I named Hume. 
" No, sir ; Hume owned to a clergyman in the 
bishopric of Durham that he had never read the New 
Testament with attention." — BoswelVs Johnson. 

1581. DELAY, Danger of. A great surgeon stood 
before his class to perform a certain operation which 
the elaborate mechanisms and minute knowledge 
of modern science had only recently made possible. 
With strong and gentle hand he did his work suc- 
cessfully, so far as his part of the terrible business 
went ; and then he turned to his pupils and said, 
" Two years ago a safe and simple operation might 
have cured this disease. Six years ago a wise way 
of life might have prevented it. We have done our 
best as the case now stands ; but Nature will have 
her word to say. She does not always consent to 
the repeal of her capital sentences." Next day the 
patient died. 

1582. DELAY, Danger of. There is an awful 
truth, if there be also quaintness, in the language 
of one who said, " My lord, heaven is not to be won 
by short, hard work at the last, as some of us take 
a degree at the university, after much irregularity 
and negligence. I have known," he says, "many 
old playfellows of the devil spring up suddenly from 
their deathbeds, and strike at him treacherously, 
while he, without returning the blow, yet laughed 
and made grimaces in the corner of the room." — 
Canon Farrar. 

1583. DELAY, Danger of. A captain says that 
on a dark and tempestuous evening he heard the 



DELAY 



( 169 ) 



DELIVERANCE 



firing of minute-guns, as signals of distress. He 
bore down in the direction of the sounds, and saw 
a large steamer, with her flag at half-mast. He put 
his trumpet to his mouth and hailed, " What's the 
matter ? " The reply was, " I am in a sinking con- 
dition." "Send all your passengers on board my 
ship." The answer was, " No ; lie by me till morn- 
ing." Again he urged him to send his passengers 
on board, and again the answer was, " Lie by me 
till morning." Then he requested him to set his 
lights, which he did ; but in an hour and a half no 
lights could be seen. It was the ill-fated " Central 
America," and she had gone down. — Christian Age. 

1584. DELAY, Fatal. How many lose the battle 
of life because either they do not start early 
enough, or they make fatal mistakes after they have 
been started. For these two reasons Napoleon lost 
Waterloo. History tells us, and Victor Hugo, in 
his most popular work, powerfully dramatises the 
fact, that the night before the memorable June 18, 
1815, there was a great deluge of rain, and the 
ground was so soaked that Napoleon could not move 
his artillery, and he had to wait until the ground 
was somewhat settled ; so that, instead of opening 
the battle as he had expected at six o'clock in the 
morning, he opened it at nearly twelve at noon. 
Of course, that gave time for Blucher to come up 
with his reinforcements. — Talmage. 

1585. DELAY, Instance of. At Paris, during 
the alterations now being made at the General 
Post- Office, there was found a letter which had 
been posted exactly fifty years ago, and which, by 
some mischance, had got stuck in a panel instead of 
finding its way into the box. The letter was duly 
forwarded to the person to whom it was addressed, 
who proved to be alive. The writer, however, had 
been dead many years. 

1586. DELAY, Pride a cause of. A gentleman 
in our late civil wars, when his quarters were beaten 
up by the enemy, was taken prisoner, and lost his 
life afterwards only by staying to put on a band 
and adjust his periwig. He would escape like a 
person of quality, or not at all, and died the 
noble martyr of ceremony and gentility. — Abraham 
Cowley. 

1587. DELIBERATION, Danger of. Nero once 
tried to disgrace some of the great Roman nobles 
to so low a level as his own by making them appear 
as actors in the arena or on the stage. To the 
Roman noble such an appearance was regarded as 
the extremest shame and disgrace. Yet to disobey 
the order was death. The noble Florus was bidden 
thus to appear in the arena ; and, doubtful whether 
to obey or not, consulted the virtuous and religious 
Agrippinus. " Go, by all means," replied Agrip- 
pinus. " Well, but," replied Plorus, "you yourself 
faced death rather than obey." "Yes," answered 
Agrippinus ; " because I did not deliberate about it." 
The categorical, imperative "you must," the nega- 
tive prohibition of duty, must be implicitly, unques- 
tioningly, and deliberately obeyed. To deliberate 
about it is to be a secret traitor, and the line which 
separates the secret traitor from the open rebel is 
thin as the spider's web. — Canon Farrar. 

1588. DELIVERANCE, Divine aid in. We were 
very much touched by that picture in a church at 
Naples, a converted building, once dedicated to 
Diana of the Ephesians. It represents a statue of 



Vice ; a young man, athletic and sinewy, strains to 
disentangle his limbs from a rope-net ; an angel is 
busily giving him aid ; and underneath is scrolled 
the motto from Nahum's prophecy : " For now will 
I break his yoke from off thee, and will burst thy 
bonds in sunder." How affecting it seems to think 
Of Divine interposition supplementing human weak- 
ness ! — Chas. S. Robinson, D.D. 

1589. DELIVERANCE, Gratitude for. Dr. 
Doddridge, on one occasion, interested himself in 
behalf of a condemned criminal, and at length suc- 
ceeded in obtaining his pardon. On announcing to 
him the joyful intelligence, he prostrated himself 
at the doctor's feet, and exclaimed, " Oh, sir, every 
drop of my blood thanks you, for you have had 
mercy on every drop of it ! Wherever you go, I 
will be yours ! " With how much greater propriety 
may the Christian prostrate himself at the feet of 
Christ, and make use of similar language ! — Clerical 
Library. 

1590. DELIVERANCE, Opportune. One dark 
and stormy night a vessel was wrecked on a rocky 
island off the coast of Scotland. The crew had 
watched with terror the white waves as they dashed 
on the stately cliffs, and felt that to be driven on 
these rocks was to seal their doom. The cabin was 
filled with water, and the captain's wife was 
drowned. The sailors climbed into the rigging, 
and prayed as they never had before that God 
would have compassion upon them. The cruel 
waves drove the vessel on and on, till the very foot 
of the awful cliff was reached. Oh, if they could 
only reach its top ! There would be safety, and, 
no doubt, friendly hands to help them. Just as 
they struck the rock they espied on the face of the 
cliff a ladder. Here was their despair changed to 
joy. They sprang from the rigging, and climbed 
the ropes as rapidly as their benumbed fingers 
would permit ; so they were all rescued, and in a 
few moments more the vessel went to pieces. That 
ladder seemed to them almost a miracle. Yet 
its presence there was easily explained. It was 
used by the quarrymen as they climbed up and 
down to their work every day. Though usually 
drawn up when they left, the suddenness of the 
storm that night had caused the workmen to hurry 
to the shelter of their humble homes, without wait- 
ing to remove the ladder. — British Workman. 

1591. DELIVERANCE, Providential. One Mr. 

Barber, a Protestant, was, in the reign of Queen 
Mary, condemned to the flames. The morning of 
execution arrived. The intended martyr walked 
to Smithfield, and was bound to the stake. The 
faggots were piled round him, and the executioner 
only waited for the word of command to apply the 
torch. Just at this crisis tidings came of the 
Queen's death, which obliged the officers to stop 
their proceedings, until the pleasure of the new 
Queen (Elizabeth) should be known. 

1592. DELIVERANCE, Strange. It was while 
sailing about Australia that the "Endeavour" 
(Captain Cook's vessel) had a most strange and nar- 
row escape from destruction. She struck a rock one 
day with great force, but immediately floated off ; 
and although she leaked badly, the crew managed 
to keep her afloat until they reached a harbour. 
What was their astonishment, on docking the ship, 
to find a large rock stuck in the cavity, which 



DELIVERER 



( 170 ) DENOMINATIONS 



alone had kept her from going down. — Cyclopaedia 
of Biography. 

1593. DELIVERER, hailed. Perhaps there is no 
episode recorded in history more interesting than 
that of Charles V. when he landed at Tunis. Ten 
thousand men and women who were slaves within 
the city, when they heard the approach of their 
deliverer, rose and broke their chains, and rushed 
towards the gate as the Emperor was entering the 
town ; and this mighty procession knelt down, 
hailed him as their deliverer, and prayed God to 
bless him. 

1594. DELUSION, Doubt in. That notorious 
impostor, Joanna Southcote, as she drew near her 
last moments, seemed more than once on the point 
of confessing how much her followers had been 
misled, and appears, in deceiving others, to have 
been self-deceived. "My friends," said she, "some 
of you have known me nearly twenty-five years, 
and all of you no less than twenty ; when you have 
heard me speak of my prophecies, you have some- 
times heard me say that I doubted my inspiration. 
But, at the same time, you would never let me 
despair. When I have been alone, it has often 
appeared delusion ; but when the communication 
was made to me, I did not in the least doubt. 
Teeling, as I now feel, that my dissolution is draw- 
ing near, and that a day or two may terminate 
my life, it all appears delusion." She was by this 
exertion quite exhausted, and wept bitterly. The 
assurances of her attendants, however, recovered 
her spirits, and she died in her guilt. 

1595. DEMONSTRATION, Value of a wise. In 

- the evening he (William of Orange) arrived at 
Helvoetsluys, and went on board a frigate called 
the " Bull." His flag was immediately hoisted. It 
displayed the arms of Nassau quartered with those 
of England. The motto, embroidered in letters 
three feet long, was happily chosen. The House of 
Orange had long used the elliptical device, " I will 
maintain." The ellipsis was now filled up with 
words of high import : " The liberties of England 
and the Protestant religion." — Macaulay. 

1596. DENIAL of Christ, and prayer. David 
Straiton, one of the Scottish martyrs, was brought 
to the knowledge of the truth through the instru- 
mentality of John Erskine, of Dun. One day, 
having retired with the young laird of Laurieston 
to a quiet and solitary place in the fields to have 
the New Testament read to him, it happened that, 
in the course of reading, these words of our Saviour 
occurred : "He that denieth me before men, in the 
midst of this wicked generation, him will I deny in 
the presence of my Eather and His angels." On 
hearing them, he suddenly became as one enrap- 
tured or inspired. He threw himself on his knees, 
extended his hands, and, after looking for some 
time earnestly towards heaven, he burst forth in 
these words : " Lord, I have been wicked, and 
justly may est Thou withdraw Thy grace from me ; 
but, Lord, for Thy mercy's sake, let me never deny 
Thee nor Thy truth, for fear of death and corporal 
pains." The issue proved that his prayer was not 
in vain ; for at his trial and death he displayed 
much firmness and constancy in the defence of the 
truth, and gave great encouragement to another 
gentleman, Norman Gourlay, who suffered along 
with him. — Arvine. 



1597. DENIAL of Christ, impossible. The 

Prince of Conde, at the massacre of Paris, when 
the King assured him that he should die within 
three days if he did not renounce his religion, told 
the monarch that his life and estate were in his 
hand, and that he would give up both rather than 
renounce the truth. — Cyclopaedia of Anecdote. 

1598. DENIAL of Christ, Sorrow for. " Bishop 
Jewel," says Euller, "being by the violence of 
popish inquisitors assaulted on a sudden to sub- 
scribe, he took a pen in his hand, and said, smiling, 
' Have you a mind to see how well I can write ? ' 
and thereupon underwrit their opinions." Jewel, 
however, by his cowardly compliance, made his foes 
no fewer without, and one the more — a guilty con- 
science — within him. His life being waylaid for, 
with great difficulty he got over into Germany. 
Having arrived at Erankfort, by the advice of some 
friends, he made a solemn and affecting recantation 
of his subscription, in a full congregation of English 
Protestants on a Sabbath morning, after having 
preached a most tender, penitential sermon. " It 
was," said he, " my abject and cowardly mind and 
faint heart that made my weak hand commit this 
wickedness." He bitterly bewailed his fall ; and 
with sighs and tears, supplicated forgiveness of the 
God whose truth he had denied, and of the Church 
of Christ, which he had so grievously offended. The 
congregation were melted into tears, and all em- 
braced him as a brother in Christ ; yea, as an angel 
of God. — Arvine. 

1599. DENIAL, Providence in. Dr. Angus, the 
tutor of the college (into which Mr. Spurgeon desired 
to enter), visited Cambridge, where I then resided, 
and it was arranged that we should meet at the 
house of Mr. Macmillan, the publisher. Thinking 
and praying over the matter, I entered the house at 
exactly the time appointed, and was shown into 
a room, where I waited patiently for a couple of 
hours. ... At last I was informed that the 
doctor had tarried in another room, and could stay 
no longer, so had gone off by train to London. The 
stupid girl had given no information that any one had 
called ; consequently the meeting never came about, 
although designed by both parties. — Spurgeon. 

1600. DENOMINATIONS, and Christian unity. 

During a visit of the King of Italy to Naples, the 
nine Protestant ministers of that city begged the 
favour of an interview. The young monarch granted 
their request, and received them with marked cour- 
tesy. Imagine his surprise, however, when one was 
presented to him as a Methodist, another as a 
Baptist, the third as a Presbyterian, and the fourth 
as a Waldense, &c. "I do not understand," said 
the King, " how you can all be ministers of the same 
Gospel, and yet have so many distinctions. Perhaps 
one of you will be so good as to explain this to me." 
The Waldensian minister promptly replied: "In 
your Majesty's army there are many regiments 
wearing different uniforms and called by different 
names ; nevertheless, they are all under one com- 
mander-in-chief and f ollow one flag. In like manner, 
we Protestants are divided into various denomina- 
tions, but we know only one Chief — Jesus Christ ; 
and we follow but one banner, namely, that of the 
Gospel of our crucified and risen Lord." The King 
listened attentively, and then said, "I thank you 
for this clear explanation. You wish me to under- 



DENOMINATIONS ( 171 ) 



DEPENDENCE 



stand that while there are differences among you on 
minor matters, there is unity in all that is essential." 

1601. DENOMINATIONS, contrasted. A gentle- 
man travelling in Texas met on a country road a 
waggon drawn by four oxen, driven by a genuine 
Texas ranger, who, in addition to the skilful flourish 
and crack of the whip, was vociferously encouraging 
the horned beasts in this manner "Haw, Presby- 
terian ! Gee, Baptist ! Ahoh, Episcopalian ! Get 
up, Methodist ! " The traveller was struck, and also 
amused, by this strange nomenclature, and stopping 
the driver, remarked to him that he had never heard 
such names applied to the dumb creatures before, 
and asked him why he called his oxen such names. 
"There," said the man of Texas, "I call this ox 
Presbyterian because he is true-blue and never fails 
— pulls through bad places and overcomes difficul- 
ties, and holds out to the end ; besides, he knows 
more than the rest. I call this one Baptist because 
he is always after water, and it seems as though he 
would never get enough ; then, again, he won't eat 
with the others. I call this Episcopalian because 
he has a mighty way of holding his head up, and if 
the yoke gets a little tight he tries to kick clear of 
things. I call this one Methodist because he puffs 
and blows, and you would think he was pulling all 
creation ; but he don't pull a pound unless you con- 
tinually stir him up." — Christian Age. 

1602. DENOMINATIONS, Enmity a mistake 
among. When some of the Danish ships which 
had struck their colours at the battle of the Nile 
fired upon the boats sent to take possession of them, 
Nelson wrote to the Crown Prince : " The brave 
Danes are the brothers, and should never be the 
enemies, of the English," referring to their common 
Teutonic origin. How much more, then, should this 
be felt to be true among Christian Churches ? — B. 

1603. DENOMINATIONS, Mutual respect 
among. There is one interesting fact with regard 
to the mission of Tinnevelly, which contains the 
largest number of native Christians in the province 
of India, and all of these Christians are members 
of our own beloved Church — the Church of England. 
There are no Nonconformists in the province. To 
what is this remarkable instance due ? Under God, 
to the generous and Christian forbearance of the 
London Missionary Society — the great society of 
the Congregationalists, an Independent body — the 
society that was enabled to bring under Christian 
teaching all the capital of Madagascar. Three 
of the Church of England missionaries became dis- 
satisfied with their work in the province to which 
they had been assigned for the propagation of the 
Gospel. One of these missionaries subsequently 
died ; another went back to the field from which 
he came in this country ; but still another made a 
proposition to transfer his mission, which was in 
the district of Tinnevelly, right over to the care of 
the Church Missionary Society of the Congregational 
Church. He made this proposition, and our Con- 
gregationalist brethren acted in this wise. It is 
said — to the honour of the London Missionary 
Society be it recorded — that they refused to consent 
to the reception of this gentleman and that part of 
the mission which was under his care. They offered 
to receive him as an individual, and locate him at 
one of their stations, should he feel disposed to 
leave ; but they declined to receive him while in 
Tinnevelly or any portion of the mission there. All 



honour for that noble Christian spirit, and I am 
most glad to say that the spirit was reciprocated 
by the Church of England Society in this way. A 
proposition came up to appoint a bishop of Mada- 
gascar. Every individual who had been converted 
there had been brought to the truth by the efforts 
of Congregational missionaries ; and when the pro- 
position came up to send a missionary bishop there, 
the answer was at once made, " That is not fair. 
This must not be done. We cannot afford to dis- 
tract the Christians of that land by our divisions." 
The Bishop of Worcester himself, writing to the 
candidate for this place, says, " After reading the 
paper of the Church Missionary Society, which I 
enclose herewith, I have no hesitation in saying 
that I think it very inexpedient, in the interests of 
religion and the people of Madagascar, for a bishop 
to be sent to reside there." — Report of Church 
Missionary Society [condensed from). 

1604. DENOMINATIONS, Secret of harmony 

amongst. According to the present scientific 
theory, all of the planets came out of the sun. 
That central orb sent off ring after ring, and these 
consolidated into planets, and then, moving within 
the influence of their common origin, they swing 
without collision around the grand common centre 
of the sun itself. So, should not the denominational 
planets also swing without collision around their 
great common centre, the Sun of Righteousness, 
our glorious Lord Jesus Christ Himself ? Plutarch, 
in his "Lives," tells us a beautiful story of a golden 
tripod fished up from the bottom of the sea. There 
was a great contention about the possession of it ; 
and when the conflict waxed quite ferocious, a settle- 
ment was reached for its possession. The settlement 
was, that neither of the contending parties should 
have anything to do with it, but that it should be 
given to the wisest man, who was to be proclaimed 
the winner of it. They sent first of all to Thales. 
He said, 1 1 1 am not the wisest man. Take it to 
Bias." Bias, on being approached, said, "Don't 
bring it here. I am not the wisest man in Greece. 
I won't have it." And so they sent it from one to 
another through a circle of the seven wisest men, 
with a like reception, until at last it was settled 
that the fair golden tripod should be given to Apollo. 
Now they all had the modesty of true wisdom ; and 
if all the denominations had only that modesty or 
real wisdom displayed by these seven wise men, 
never to make any claim of exclusiveness or supe- 
riority, then there would be unbroken peace among 
them vXL—Reo. H. M. Scudder, D.D. 

1605. DEPENDENCE upon God, Entire. One 

of the poor members of the flock of Christ was 
reduced to circumstances of the greatest poverty 
in his old age. "You must be badly off," said a 
kind-hearted neighbour to him one day as they met 
upon the road ; " and I don't know how an old man 
like you can maintain yourself and your wife, yet 
you are always cheerful ! " " Oh no ! " he replied, 
" we are not badly off ; I have a rich Father who 
does not suffer me to want." " What ! your father 
not dead yet ? He must be very old indeed ! " 
"Oh!" said he, "my Father never dies, and He 
always takes care of me. " — John Stevenson. 

1606. DEPENDENCE upon God, repudiated. 

One of the most wicked men in the neighbourhood 
of a pious minister, from whom this account was 
derived, was riding near a precipice, and fell over ; 



DEPRAVITY 



DEPRAVITY 



his horse was killed, but he escaped unhurt. Instead 
of thanking God for his deliverance, he refused to 
acknowledge His hand in it, and attributed his 
escape to chance. After wasds he was riding on 
a very smooth road ; his horse suddenly tripped 
and fell, threw his rider over his head, and killed 
him on the spot ; but the horse escaped uninjured. 
— Amine. 

1607. DEPRAVITY, Acknowledged. When, nine 
years after his marriage, the birth of his son Nero 
was announced to him, he (Nero's father) answered 
the congratulations of his friend with the remark, 
that from himself and Agrippina nothing could 
have been born but what was hateful and for the 
public ruin. — Farrar. 

1608. DEPRAVITY, Acknowledged. During the 
ministry of the Rev. Ralph Erskine, at Dunfermline, 
a man was executed for robbery, whom he repeatedly 
visited in prison, and whom he attended on the scaf- 
fold. Mr. Erskine addressed both the spectators and 
the criminal ; and, after concluding his speech, he 
laid his hands on his breast, uttering these words : 
" But for restraining grace, I had been brought, by 
this corrupt heart, to the same condition with this 
unhappy man." — Arvine. 

1609. DEPRAVITY, denied. Kennet, in his 
"Roman Antiquities," characterises the Emperor 
Titus as " the only prince in the world that has the 
character of neve?' doing an ill action." Yet, wit- 
nessing the mortal combats of the captives taken 
in war, killing each other in the amphitheatre amidst 
the acclamations of the populace, was a favourite 
amusement with Titus. At one time he exhibited 
shows of gladiators, which lasted one hundred days, 
during which the amphitheatre was flooded with 
human blood. 

1610. DEPRAVITY, Human. The first outbreak 
of Clarendon's rage and sorrow was highly pathetic. 
"0 God!" he ejaculated, "that a son of mine 
should be a rebel ! " A fortnight later he made up 
his mind to be a rebel himself. — Macaulay. 

1611. DEPRAVITY, Human. At Stockport 
Assizes — and this, too, has no reference to the 
present state of trade, being of date prior to that— 
a mother and a father are arraigned and found 
guilty of poisoning three of their children, to defraud 
a burial society of some £3, 8s., due on the death of 
each child. They are arraigned, found guilty ; and 
the official authorities, it is whispered, hint that 
perhaps the case is not solitary — that perhaps you 
had better not probe further into that department 
of things. — Carlyle. 

1612. DEPRAVITY, Knowledge of. The late 
Rev. Dr. John Thomson, of Markinch, had been 
preaching on the moral depravity of man and the 
evils of licentiousness. Returning to the manse 
through the churchyard, he overheard the following 
colloquy between Johnny Spittal and Davie Thom- 
son, two of his more errant parishioners : — " Weel 
Davie, did ye hear a' yon ?" " 'Deed did I, Johnny, 
man." "An' what thocht ye o't a', Davie?" 
" 'Deed, Johnny, man, if he hadna been an awful' 
chield himsel', he wadna ken sae weel about it." 

1613. DEPRAVITY, Total, misunderstood. A 

minister asked an old lady what she thought of the 
doctrine of total depravity. "Oh," she said, "I 



think it is a good doctrine, if the people would only 
live up to it." 

1614. DEPRAVITY, Universal. There is a 
fable among the Hindoos, that a thief, having been 
detected and condemned to die, happily hit upon 
an expedient which gave him hope for life. He 
sent for his jailer and told him that he had a secret 
of great importance which he desired to impart to 
the King, and when that had been done he would 
be prepared to die. Upon receiving this piece of 
intelligence, the King at once ordered the culprit to 
be conducted to his presence. The thief explained 
that he knew the secret of causing trees to grow 
which would bear fruit of pure gold. The experi- 
ment might be easily tried, and His Majesty would 
not lose the opportunity ; so, accompanied by his 
Prime Minister, his courtiers, and his chief priest, 
he went with the thief to a spot selected near the 
city wall, where the latter performed a series of 
solemn incantations. This done, the condemned 
man produced a piece of gold, and declared that if 
it should be planted it would produce a tree, every 
branch of which would bear gold. " But," he 
added, "this must be put into the ground by a 
hand that has never been stained by a dishonest act. 
My hand is not clean ; therefore I pass it to your 
Majesty." The King took the piece of gold, but 
hesitated. Einally he said, "I remember, in my 
younger days, that I have filched money from my 
father's treasury which was not mine. I have re- 
pented of the sin, but yet I hardly say my hand is 
clean. I pass it, therefore, to my Prime Minister." 
The latter, after a brief consultation, answered, " It 
were a pity to break the charm through a possible 
blunder. I receive taxes from the people, and as 
I am exposed to many temptations, how can I be 
sure that I have been perfectly honest ? I must give 
it to the Governor of our citadel." "No, no," cried 
the Governor, drawing back. " Remember that 
I have the serving out of pay and provisions to the 
soldiers. Let the High Priest plant it." And the 
High Priest said, "You forget that I have the 
collecting of tithes and the disbursements of sac- 
rifice." At length the thief exclaimed, "Your 
Majesty, I think it would be better for society that 
all five of us should be hanged, since it appears 
that not an honest man can be found among us." 
In spite of the lamentable exposure the King 
laughed, and so pleased was he with the thief's 
cunning expedient, that he granted him pardon. 

1615. DEPRAVITY, Universal. When Chicago 
was a small town, it was incorporated and made a 
city. There was one clause in the new law that no 
man should be a policeman who was not a certain 
height — five feet six inches, let us say. When the 
Commissioners got into power, they advertised for 
men as candidates, and in the advertisement they 
stated that no man need apply who could not bring 
good credentials to recommend him. I remember 
going past the office one day, and there was a crowd 
of them waiting to get in. They quite blocked up 
the side of the street ; and they were comparing 
notes as to their chances of success. One says to 
another, " I have got a good letter of recommenda- 
tion from the Mayor, and one from the supreme 
judge." Another says, "And I have got a good 
letter from Senator So-and-so. I'm sure to get 
in." The two men come on together, and lay their 
letters down on the Commissioners' desk. "Well," 



DEPRAVITY 



73 ) 



DEPRESSION 



say the officials, " you have certainly a good many 
letters, but we won't read them till we measure 
you." Ah ! they forgot all about that. So the 
first man is measured, and he is only five feet. 
" No chance for you, sir ; the law sa) T s the men 
must be five feet six inches, and you don't come up to 
the standard." The other says, " Well, my chance 
is a good deal better than his. I'm a good bit 
taller than he is " — he begins to measure himself 
by the other man. That is what people are always 
doing, measuring themselves by others. Measure 
yourselves by the law of God, or by the Son of 
God Himself ; and if you do that, you will find you 
have come short. He goes up to the officers, and 
they measure him ; he is five feet five inches and 
nine-tenths of an inch. "No good," they tell him ; 
"you're not up to the standard." "But I'm only 
one-tenth of an inch short," he remonstrates. 
"It's no matter," they say; "there's no differ- 
ence." He goes with the man who was five feet. 
One comes short six inches, and the other only 
one- tenth of an inch, but the law cannot be changed. 
And the law of God is, that no man shall go into 
the kingdom of heaven with one sin on him. He that 
has broken the least law is guilty of all — Moody. 

1616. DEPRAVITY, universality of its effects. 

Look, as one drop of ink coloureth a whole glass 
of water, so one gross sin, one shameful action, one 
hour's compliance with anything of Antichrist will 
colour and stain all the great things you have suf- 
fered and all the good things that ever you have 
performed. — Brooks. 

1617. DEPRESSION, and the sense of unworthi- 
ness. His (Bunyan's) judgment was in the main 
satisfied that the Bible was, as he had been taught, 
the Word of God. This, however helped him little ; 
for in the Bible he read his own condemnation. 
The weight which pressed him down was the sense 
of his un worthiness. What was he that God should 
care for bim ? He fancied that he heard God say- 
ing to the angels, " This poor simple wretch doth 
hanker after me, as if I had nothing to do with my 
mercy but to bestow it on such as he. Poor fool, 
how art thou deceived ! it is not for such as thee 
to have favour with the Highest." — Froude. 

1618. DEPRESSION, Consolation in. To a 

gentleman labouring under great nervous depres- 
sion whom " Sammy Hick " had visited, and who 
was moving along the street as though every step 
would shake his system in pieces, he was rendered 
singularly useful. They met, and Samuel having 
• a deeper interest in the soul than the body, asked, 
" Well, how are you getting on your way to 
heaven ? " The poor invalid, in a dejected, half- 
desponding tone, replied, "But slowly, I fear," 
intimating that he was creeping along only at a 
poor pace. " Why, bless you, bairn," returned 
Samuel, " there were snails in the ark." The reply, 
so earnest and so unexpected, met the dispirited 
man on his own ground, the temptation broke away, 
and he was out of his depression. — Life of Samuel 
Hick. 

1619. DEPRESSION, Cure of. Once, while under 
great mental depression, an English minister was 
reading a book entitled " The Marrow of Modern 
Divinity," when his eye fell upon this sentence, 
quoted from Luther : " I would run into the arms 
of Christ, though He stood with a drawn sword 



in His hand." The thought came bolting into his 
mind, "So will I too;" and those words of Job 
occurred immediately, " Though He slay me, yet 
will I trust in Him." His burden dropped off, and 
his soul was filled with joy and peace in believing 
in Christ. A "venturesome believing" was the 
means of setting him at liberty. — Christian Age. 

1620. DEPRESSION, Cure of. There was a 
period in my ministry when most of my people 
were in a very desponding state of mind. The 
more I tried to comfort them, the more they com- 
plained of doubt and depression. I knew not what 
to do or what to think. About this time our at- 
tention was directed to the claims of the perishing 
heathen in India. My people were aroused and 
interested. They set out with earnestness and zeal 
in the new path of Christian usefulness. They did 
what they could ; and, while thus engaged, the 
lamentations ceased, the sad became cheerful, the 
desponding calm. God blessed them when they tried 
to be a blessing. — Andrew Fuller. 

1621. DEPRESSION, Despair in On approach- 
ing the bed of the poor dying man, the minister (Mr. 
Petto) asked him how he was in his mind. " Oh, 
sir," said he, " never worse — never worse! I am in a 
lost state ! — just dying, and have no hope ! I am as 
sure that I shall go to hell as I am of being a man ! " 
The minister replied, " Friend, I am grieved to find 
you under so much dejection ; but, however, though 
I dare not positively say that you will not go to 
hell, from all the accounts I can gather concerning 
you, I believe you are not likely to stop there long ; 
for you have loved the company of serious Chris- 
tians, to converse with them on religious subjects ; 
and you were most in your element when you were 
improving such opportunities. . . . This was the habi- 
tual temper and disposition of your mind, and in all 
the past part of your life, ever since you knew the 
Lord Jesus Christ. . . . Death will make no change 
in the habit of your mind. Nay ; and if you should 
even go to hell, you will be the same man ; and you 
will begin to talk on the same subjects. Now, this 
will never be borne ; your company will soon be 
hateful to the inhabitants of hell, and the devil will 
soon turn you out again." 

This peculiar thought was the means, in the hand 
of the Spirit, of setting the poor man at liberty ; 
for, with an expressive smile, he exclaimed, "All is 
well ! — all is well ! " and departed in a few minutes 
afterwards. — Arvine {condensed). 

1622. DEPRESSION, Physical causes of. Doctor 
Rush, a monarch in medicine, after curing hundreds 
of cases of mental depression, himself fell sick, and 
lost his religious hope, and he would not believe his 
pastor when the pastor told him that his spiritual 
depression was only a consequence of physical de- 
pression. Andrew Fuller, Thomas Scott, William 
Cowper, Thomas Boston, David Brainard, Philip 
Melancthon, were mighty men for God, but all of 
them illustrations of the fact that a man's soul is 
not independent of his physical health. An eminent 
physician gave as his opinion that no man ever died 
a greatly triumphant death whose disease was below 
the diaphragm. Stackhouse, the learned Christian 
writer, says he does not think Saul was insane 
when David played the harp before him, but it was 
a hypochondria coming from inflammation of the 
liver. The Dean of Carlisle, one of the best men 
that ever lived, and one of the most useful, sat 



DESIGN 



( 174 ) 



DESTRUCTION 



down and wrote : " Though I have endeavoured to 
discharge my duty as well as I could, yet sadness 
and melancholy of heart stick close by and increase 
upon me. I tell nobody, but I am very much sunk 
indeed, and I wish I could have the relief of weep- 
ing as I used to. My days are exceedingly dark 
and distressing. In a word, Almighty God seems 
to hide His face, and I intrust the secret to hardly 
any earthly being. I know not what will become 
of me. There is, doubtless, a good deal of bodily 
affliction mingled with this, but it is not all so. I 
bless God, however, that I never lose sight of the 
Cross ; and though I should die without seeing any 
personal interest in the Redeemer's merits, I hope 
that I shall be found at His feet. I will thank you 
for a word at your leisure. My door is bolted at 
the time I am writing this, for I am full of tears." 

1623. DESIGN, Comfort from. When the late 
Rev. John Thorpe, of Masborough, in Yorkshire, 
had preached for about two years, he was greatly 
harassed with temptations to Atheism, which con- 
tinued, with a few intervals, many months. His 
distress sometimes, on this account, was so great as 
to embarrass his mind beyond description. Passing 
through a wood once, however, with a design to 
preach in a neighbouring village, while he was sur- 
veying his hand a leaf accidentally stuck between 
his fingers. He felt a powerful impression to exa- 
mine the texture of the leaf. Holding it between 
his eye and the sun, and reflecting upon its ex- 
quisitely curious and wonderful formation, he was 
led into an extensive contemplation on the works of 
creation. Tracing these back to their first cause, 
he had, in a moment, such a conviction of the exist- 
ence and ineffable perfections of God, which then 
appeared in every blade of grass, that his distress 
was removed ; and he prosecuted his journey, rejoic- 
ing in God, and admiring Him in every object that 
presented itself to his view. 

1624. DESIRE, and choice. Have you ever 
noticed what a profusion of apple-blossoms there 
are every spring, and how few apples there are that 
come from them ? There are a million blossoms to 
a bushel of apples. Just so it is with desires and 
choices. Men have a million of desires to a bushel 
of choices. Among all the multitudes of desires 
that men have, there is only here and there one 
that amounts to a choice. — Beecher. 

1625. DESIRES, and possession. Menedemus 
being told one day that it was a great felicity to 
have whatever we desire — " Fes," said he ; " but it 
is a much greater to desire nothing but what we 
have." 

1626. DESIRES, colour the t$uth. When one 
wants a decision he can get oneT When we want 
to see light, we are apt to look through our own 
windows; for, as Henry the Eighth said, "How 
the Gospel light doth dawn through Anne Boleyn's 
eyes !" — George Dawson. 

1627. DESIRES, shape the creed. Three young 
men who were executed in Edinburgh in 1812, 
immediately after committing the robberies for 
which they suffered, had gone to Glasgow ; and one 
evening they heard the family with whom they 
lodged employed in the worship of God. This 
struck their minds exceedingly, and suggested the 
question whether there is a God and a world to 
come. After some discussion, they came to this 



conclusion — "That there is no God, and no world to 
come ! " — a conclusion, as they themselves acknow- 
ledged, to which they came on this sole ground, that 
they ^vished it to be so. And how much infidelity that 
abounds in the world rests on no better foundation ! 
— Arvine. 

1628. DESPAIR, Influence of. A young woman 
whom Dr. Gifford visited in prison, and who was to 
be tried for her life, heard him speak a good while 
in an awful strain, not only unmoved, but at last 
she laughed in his face. He then altered his tone, 

! and spoke of the love of Jesus and the mercy pro- 
vided for chief sinners, till the tears came in her 
eyes, and she interrupted him by asking, "Why, 
do you think there can be mercy for me ? " He said, 
" Undoubtedly, if you can desire it." She replied, 
" Ah ! if I had thought so, I should not have been 
here ; I have long fixed it in my mind that I was 
absolutely lost, and without hope, and this persua- 
sion made me obstinate in my wickedness, so that 
I cared not what I did." She was afterwards tried, 
and sentenced to transportation ; and Dr. Gifford, 
who saw her several times, had a good hope that 
she was truly converted before she left England. 

1629. DESPONDENCY, Influence of. Colton 
declares that in moments of despondency Shake- 
speare thought himself no poet, and Raphael 
doubted his right to be called a painter. — Spurgeon. 

1630. DESTINY, Our influence upon. In the 

State of Ohio there is a courthouse that stands in 
such a way that the rain-drops that fall on the 
north side go into Lake Ontario and the Gulf of St. 
Lawrence, while those that fall on the south side 
go into the Mississippi and the Gulf of Mexico. 
Just a little puff of wind determines the destiny 
of a rain-drop for two thousand miles. What a 
suggestive thought, that you and I may be setting 
in motion influences that shall determine a man's 
destiny for eternity ! — Talmage. 

1631. DESTITUTE, how dealt with sometimes. 

Some years ago there were published two clever 
etchings. They represented a stout old gentleman, 
whose appearance vouched for good living, and 
plenty of it. He meets in the street a poor shiver- 
ing woman on a winter day. Touched with her 
destitution, he bids her follow him home, and sends 
her down to the kitchen for something to eat, while 
he makes his own way to the dining-room. He 
bids her wait after dinner for something further, in 
the shape of charity, which she can take home with 
her. And so our benevolent old gentleman sits 
down to dine with a deeper satisfaction, since he 
has put a suffering fellow- creature in the enjoyment 
of the like comfort. His dinner wreathes his face 
in smiles. But as good digestion waits on appetite, 
he forgets the poor woman in the kitchen. Pre- 
sently, dinner being done, Bridget ventures to re- 
mind him that there is a poor woman downstairs 
who is waiting at his request. "Ah ! oh yes, 
Bridget, I did tell her to wait. She has had some 
dinner. Tell her — she can go now — the weather 
has very much moderated ! " — Christian Age. 

1632. DESTRUCTION, Men lured to. The Rev. 

Rowland Hill began his sermon one morning by 
saying, "My friends, the other day I was going 
down the street, and I saw a drove of pigs following 
a man. This excited my curiosity so that I deter- 
mined to follow. I did so, and to my great surprise 



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DEVIL 



I saw them follow him to the slaughter-house. I 
was very anxious to know how this was brought 
about, and I said to the man, ' My friend, how did 
you manage to induce these pigs to follow you 
here ? ' ' Oh ! did you not see ? ' said the man ; 
' I had a basket of beans under my arm, and I 
dropped a few as I came along, and so they followed 
me.' 'Yes,' said the preacher; 'and I thought 
so it is the devil has a basket of beans under his 
arm, and he drops them as he goes along, and what 
multitudes he induces to follow him to an everlast- 
ing slaughter-house ! Yes, friends, and all your 
broad and crowded thoroughfares are strewn with 
the beans of the devil." 

1633. DESTRUCTION, Saving from. The new 

Bourse of Hamburg was built a few years before 
the great fire in 1842, and escaped, almost by- 
miracle, that fearful conflagration. A few heroic 
men, after the building had been given up to 
destruction, determined to peril their lives in a 
desperate effort to save it from the devouring 
element raging around them. The leader of this 
forlorn hope afterwards remarked that, while all 
were fleeing from the edifice, the thought of that 
man who, in ancient times, fired the costliest build- 
ing in the world, in order to perpetuate his name 
even in immortal infamy, darted through his mind ; 
and he paused on the door-stone, and asked him- 
self why he should not do and dare as much to save 
Hamburg's beautiful temple of commerce. — Elihu 
Burritt. 

1634. DESTRUCTION, Snatched from. An en- 
gineer on a locomotive going across the Western 
prairie day after day saw a little child come out in 
front of a cabin and wave to him ; so he got in the 
habit of waving back to the little child, and it was 
the day's joy to him to see this little one come out 
in front of the cabin-door and wave to him while 
he answered back. One day the train was belated, 
and it came on to the dusk of the evening. As the 
engineer stood at his post he saw by the headlight 
that little girl on the track, wondering why the 
train did not come, looking for the train, knowing- 
nothing of her peril. A great horror seized upon 
the engineer. He reversed the engine. He gave 
it in charge of the other man, and then he climbed 
over the engine, and he came down on the cow- 
catcher. He said, though he had reversed the 
engine, it seemed as though it were going at light- 
ning speed, faster and faster, though it was really 
slowing up ; and with almost supernatural clutch he 
caught the child by the hair and lifted it up ; and 
when the train stopped, and the passengers gathered 
around to see what was the matter, there the old 
engineer lay, fainted dead away, the little child 
alive and in his swarthy arms. — Talmage. 

1635. DESTRUCTION, Sudden. Some time since, 
in Paris, a poor somnambulist was observed pacing 
backwards and forwards on the top of a house 
six storeys high, at nightfall. An anxious crowd 
was assembled to watch her movements. She 
was evidently dreaming of some coming festi- 
val, and was humming to herself a lively air. 
Again and again she approached the verge of the 
eminence on which she was standing, and again 
and again she receded, always smiling and always 
unconscious. At length her eye caught sight of a 
candle in an opposite house. She awoke. There 
was . a cry, a heavy fall, and all was over. Thus 



will it be at last with the ungodly. The light of 
the other world, as it streams in upon them, will 
awaken them from sleep ; but as they awake, it 
will only be to discover the precipice on which they 
have so long been standing, and down the steps of 
which they must now plunge. — Morse's Sermons. 

1636. DETECTION, Strange means of. Once, 
in a certain part of Germany, a box of treasure that 
was being sent by railway was found to have been 
opened and emptied of its contents, and filled with 
stones and rubbish. The question was, Who was 
the robber ? Some sand was found sticking to the 
box, and a clever mineralogist, having looked at the 
grains of sand through his microscope, said that 
there was only one station on the railway where 
there was that kind of sand. Then they knew that 
the box must have been taken out at that station, 
and so they found out who was the robber. The 
dust under his feet, where he had set down the box 
to open it, was a witness against him. — Clerical 
Library. 

1637. DEVELOPMENT, and deformities. It is 

a remarkable fact that, as the layers of geology 
rise, and creatures are produced that stand higher 
in the scale of organic perfection, the number of 
deformities and retrograde shapes is multiplied. 
This fact has been strikingly exhibited by Hugh 
Miller, in refutation of the development theory. It 
permits another use, taken as a moral type of human 
history. Thus the serpent race makes no appear- 
ance, he observes, till we ascend to the Tertiary 
formation, and there it wriggles out into being, 
contemporaneously with the more stately and per- 
fect order of Mammalia. When the mammoth 
stalks abroad as the gigantic lord of the new 
creation, the serpent creeps out with him, on his 
belly, with his bag of poison hid under the roots of 
his feeble teeth, spinning out three or four hundred 
lengths of vertebrae, and having his four rudimentary 
legs blanketed under his skin : a mean, abortive 
creature, whom the angry motherhood of nature 
would not go on to finish, but shook from her lap 
before the legs were done, muttering ominously, 
" Cursed art thou, for man's sake, above all cattle ; 
upon thy belly shalt thou go, and dust shalt thou 
eat all the days of thy life " — powerful type of man, 
the poison of his sin, the degradation of his beauty 
under it, the possible abortion of his noble capacities 
and divine instincts ! — Bushnell. 

1638. DEVIL, a liar. I was walking along Tre- 
mont Street, and the bell of Park Street Church 
was tolling. I put in, hove to, and came to anchor. 
The old man, Dr. Griffin, was just naming his text, 
which was, "But he lied unto him." As he went 
on, and stated item after item — how the devil lied 
to men, and how his imps led them into sin — I said 
a hearty " Amen ; " for I knew all about it. I had 
seen and felt the whole of it. The salt spray flew 
in every direction ; but more especially did it run 
down my cheeks. I was melted. Every one in the 
house wept. Satan had to strike sail; his guns 
were dismounted or spiked ; his various light crafts, 
by which he led sinners captive, were all beached ; 
and the Captain of the Lord's host rode forth 
conquering and to conquer. I was young then. 
I said, "Why can't I preach so? I'll try it."— 
Father Taylor {condensed). 

. 1639. DEVIL, Children of. It is said of Mr. 



DEVOTION 



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DIFFICULTIES 



Haynes, the coloured preacher, that, some time 
after the publication of his sermon on the text, "Ye 
shall not surely die," two reckless young men 
having agreed together to try his wit, one of them 
said, "Father Haynes, have you heard the good 
news ? " " No," said Mr. Haynes ; "what is it ? " 
"It is great news indeed," said the other ; "and, 
if true, your business is done." " What is it ? " 
again inquired Mr. Haynes. " Why," said the first, 
" the devil is dead." In a moment the old gentle- 
men replied, lifting up both hands, and placing them 
on the heads of the young men, and in a tone of 
solemn concern, " Oh, poor fatherless children ! 
what will become of you ? " 

1640. DEVOTION, Complete. One of the women 
encountered the vanquished army returning to 
Medina. " Where is my father ? " asked she of the 
soldiers. "He is slain," was the reply. "And 
my husband?" "Slain also." "And my son." 
" Slain, with them," said they. " But Mahomet ? " 
" He is here alive," replied the warriors. " Very 
well," said she, apostrophising the prophet; "since 
thou livest still, all our misfortunes are as nothing." — 
Lamartine. 

1641. DEVOTION for souls. Heroic. For an 

example of heroic devotion let us go, not to our 
own sacred book, but to a heathen story in the 
"Mahabharat." Have you read of Yodhishtera, 
the stainless king, who, on account of his pure 
life and tender pity for all that lives, is allowed to 
enter heaven without tasting death ? But, arrived 
in the presence of the immortal gods, he misses the 
faces of brothers and friends whom he had loved 
and lost, and bliss is not blissful to him, and he 
cries, " Show me those souls ; I cannot tarry where 
I have them not. Heaven is there where love and 
faith make heaven ; let me go." " I do desire," he 
said, " that region, be it of the blest, as this, or of 
the sorrowful, some other where, where my dear 
brothers are. So where they have gone there will 
I surely go." He quits the heaven he has gained, 
and hellwards turns. But while he traverses the 
place of dread, again the angels invite his return. 
He answers, " Go to those thou servest, tell them I 
come not thither ; s#y I stand here, in the throat of 
hell, and here will bide, nay, even perish, if my 
well-beloved may win ease and peace by any pain 
of mine." Are we going backward ? Have we no 
passion for saving ? — no sympathy with the " them 
also I must bring ? " 

" Heaven is not heaven to one alone ; 
Save thou one soul, and thou may est save thine own." 

— Mrs. E. Campagnac. 

1642. DEVOTION to duty, Complete. When 
the Bishop (of Bristol) desired him to quit his 
diocese, Wesley replied, "My business on earth is 
to do what good I can ; wherever, therefore, I think 
I can do most good, there must I stay, so long as 
I think so. At present I think I can do most 
good by staying here ; therefore here 1 stay." — /. R. 
Andrews. 

1643. DEVOTIONS, A place for. The thrushes 
in our fields have a chosen branch on which they 
continually perch for their morning and evening 
songs. It is said of Washington that, when en- 
camped in the woods, he always reserved to himself 
a thicket where he could have his devotions undis- 



turbed ; and Bishop Leighton frequented a grove in 
a public park in Ireland, and at last it was left 
entirely to him, as if it was his own property. You 
may have read the story of "The Path to the 
Bush," the beaten track through the forest to the 
" praying huts " of the native converts, and the 
faithful girl hinting to her sister that the grass was 
growing in her path to the bush. Secure to your- 
self a "sanctuary." It may be difficult to obtain 
it in a small and busy dwelling, but there must be 
opportunities, despite disadvantages, where the will 
will hit upon the way. The starling will discover 
a hole for her nest when the nesting season arrives, 
or will bore it for herself if she can't ; and the 
timid hare will find a lair for herself on the barest 
common, or scratch it for herself if she can't. — Rev. 
James Bolton. 

1644. DIE, Not afraid to. When Gordon Pasha 
w T as taken prisoner by the Abyssinians, he com- 
pletely checkmated King J ohn. The King received 
his prisoner seated on his throne, a chair being placed 
for him considerably lower than that on which the 
King sat. Gordon, taking his chair and placing it 
alongside that of His Majesty, sat down, informing 
him that he met him as an equal, and would only 
treat him and be treated as such. " Do you know," 
said the angry monarch, " that I could kill you on 
the spot if I liked ? " "I am perfectly aware of it, 
your Majesty," said the Pasha ; " do so at once, if it 
is your royal pleasure — I am ready." "What ! ready 
to be killed ? " said the King. " Certainly," replied 
Gordon. "I am always ready to die ; and so far 
from fearing your putting me to death, you would 
confer a favour on me by so doing — you would 
relieve me from all the troubles and misfortunes 
which the future may have in store for me." This 
completely staggered King John, who gasped out, 
" Then my power has no terrors for you ? " " None 
whatever," was the laconic reply. 

1645. DIFFERENCES, Mutual respect in. As 

the Protector wished to see Pox, the latter was 
taken one morning to him, in Whitehall, for an 
interview. The man who only feared God, when 
he went into the room where Oliver was, said, 
" Peace to this house ! " and exhorted him to keep 
in the fear of God, that he might receive wisdom, 
from Him ; that by it he might be ordered, and 
with it might order all things under his hands to 
God's glory. Cromwell, it is said, was much in- 
terested in Pox's words upon many subjects ; and 
when the honest Quaker was turning to go (because 
many people were coming in), the Protector caught 
him by the hand, and, with tears in his eyes, said, 
" Come again to my house ; for if thou and I were 
but an hour of the day together, we should be nearer 
one to another." Fox was brought into a great hall, 
and asked, by the Protector's order, to dine with the 
gentlemen of the palace ; but he bade Captain Drury 
let the Protector know that he would not eat of his 
bread nor drink of his drink. When that astute 
ruler heard these words, he said, "Now I know that 
there is a people risen that I cannot win, either with 
gifts, honours, offices, or places ; but all other sects 
and people I can." — Christian World. 

1646. DIFFICULTIES, are phantoms. There is 
a beautiful tradition among the American Indians 
that Manatou was travelling in the invisible world, 
and that he came upon a hedge of thorns, and after 
a while he saw wild beasts glare upon him from the 



DIFFICULTIES 



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DILIGENCE 



thicket, and after a while he saw an impassable 
river ; but, as he determined to proceed, and did go 
on, the thorns turned to phantoms ; the wild beasts, 
a powerless ghost ; the river, only the phantom of 
a river. And it is the simple fact of our lives that 
the vast majority of the obstacles in our way dis- 
appear when we march upon them. — Talmage. 

1647. DIFFICULTIES, How to deal with. Dr. 

Raleigh told of an old Scotch minister who, when 
he came to a peculiarly difficult passage of Scripture, 
would say to his people, "No doubt, my brethren, 
there is great difficulty here ; all the commentators 
are agreed upon that ; so let us look the difficulty 
boldly in the face, and— pass on." 

1648. DIFFICULTIES, How to deal with. Two 

skilful engineers had been sent to explore the path 
(across the Alps), and to do whatever could be done 
in the removal of obstructions. They returned with 
an appalling recital of the apparently insurmountable 
difficulties of the way. " Is it possible ? " inquired 
Napoleon, "to cross the pass?" "Perhaps," was 
the hesitating reply, " it is within the limits of possi- 
bility" "Forward, then" was the energetic reply. 
—Abbott. 

1649. DIFFICULTIES, How to deal with Scrip- 
tural. When Dr. Doddridge was troubled about 
some difficult passage, he usually found help by 
taking it to some unlettered but spiritual pastor of 
his acquaintance. — New York Independent. 

1650. DIFFICULTIES, How to meet. Apolli- 
naris, the grammarian, formerly of Alexandria, 
held the office of presbyter in the church of Lao- 
dicsea, and his son Apollinaris, an accomplished 
rhetorician, that of reader, an ancient ecclesiastical 
office, in the same Church. This younger Apolli- 
naris was a man of indomitable energies and most 
practical inferences ; and when the edict of Julian 
forbade to the Christians the study of Grecian letters, 
he stood strong in the gap, not in the attitude of 
supplication, but in power and sufficiency to fill up 
the void and baffle the tyrant. " Does Julian deny 
us Homer ? " said the brave man — " I am Homer ! " 
and straightway he turned the whole Biblical history, 
down to Saul's accession, into Homeric hexameters. 
" Does Julian deny us Euripides ? " said Apollinaris 
again — " I am Euripides," and up he sprang as 
good an Euripides (who can doubt it?) as ever he 
was a Homer. " Does Julian forbid us Menander ? 
— Pindar ? — Plato ? — I am Menander ! — I am Pindar 
— I am Plato ! " And comedies, lyrics, philosophies, 
flowed fast at the word ; and the gospels and epistles 
adapted themselves naturally to the rules of Socratic 
disputation. — Mrs. Browning {condensed). 

1651. DIFFICULTIES, How to meet. One of 

these dames (schoolmistresses of Cumberland) is 
still remembered by many now living in the parish 
of Torpenhow. The book used in the school after 
the spelling-book was the New Testament. When 
a child came to a word the mistress did not know, 
she would say, " Spell it ; call it summ'at, and go on." 
— Samuel Smiles. 

1652. DIFFICULTIES, point out new ways of 
usefulness. One of the first persons Whitefield met 
during one of his later visits to Philadelphia was 
the Commissionary, who informed him that he could 
no longer permit him the use of the pulpit there. 



"Thanks be to God," exclaimed the great preacher, 
" the fields are open." — /. R. Andrews. 

1653. DIFFICULTIES, religious, One way of 

meeting. The chief objection to receiving the Chris- 
tian faith among the Finns lay in the long and severe 
fasts imposed by the Greek Orthodox Church ; but 
this difficulty was overcome by assuming that they 
nee*d not be strictly observed. At first, in some dis- 
tricts it was popularly believed that the Icons (pic- 
ture-images) informed the Russian priests against 
those who did not fast as the Church prescribed ; 
but experience gradually exploded this theory. Some 
of the more prudent converts, however, to prevent 
all possible tale-telling, took the precaution of turn- 
ing the face of the Icon to the wall when pro- 
hibited meats were about to be eaten. — D. M. 
Wallace, M.A. 

1654. DIFFICULTIES, Scriptural, Candour in 
connection with. A theological professor, lecturing 
to his class upon heaven as the glorious abode of 
saints already departed, when he came to consider 
Acts ii. 34 : " For David is not ascended into 
the heavens," frankly confessed, " I do not under- 
stand it." 

1655. DIFFICULTIES, Success under. Quintin 
Matsys is said to have had all his tools except his 
hammer and file taken from him by his fellow- work- 
men, and to have produced his famous well-cover 
without them. So much the more honour to him ! 
Great credit is due to those workers for God who 
have done great things without helpful tools. — 
Spurgeon. 

1656. DIFFICULTIES, Work under. It is almost 
awful to think of Milton issuing from the arena of 
controversy victorious and blind, putting away from 
his dark brows the bloody laurel, left alone after 
the heat of the day by those for whom he had com- 
bated ; and originating in that enforced dark and 
quietude his Epic vision for the inward sight of the 
unborn ; so to avenge himself on the world's neglect 
by exacting from it an eternal future of reminis- 
cence. . . . O noble Christian poet ! Which is 
hardest ? — self-renunciation, and the sackcloth and 
the cave — or grief-renunciation, and the working on, 
on, under the strife ? He did what was hardest. 
He was Agonistes building up, instead of pulling 
down, and his high religious fortitude gave a char- 
acter to his works. — Mrs. Broioning. 

1657. DIGNITY, in man, not in his station. 

Alexander the Great once degraded an officer of 
distinction by removing him to an inferior situation. 
He, some time after, asked the officer how he liked 
his new office. " It is not the station," replied the 
officer, "which gives consequence to the man, but 
the man to the station. No situation can be so 
trifling as not to require wisdom and virtue in the 
performance of its duties," The monarch was sc 
pleased with this answer that he restored him to 
his former rank. 

1658. DILIGENCE, in sin and divine things. 

An Egyptian hermit, seeing by chance a beautiful 
dancing-girl, was moved to tears. In reply to the 
question why he wept, he said that she should be 
at so much pains to please men in her sinful voca- 
tion, and we use so little holy diligence to please 
God. — Trench. 

1659. DILIGENCE, rewarded. Quintin Matsys 

M 



DILIGENT 



DISCOURAGEMENT 



was s blacksmith at Antwerp. When in his twentieth 
year he wished to marry the daughter of a painter. 
The father refused his consent. " Wert thou a 
painter," said he, "she should be thine; but a 
blacksmith — never ! " "Iioill be a painter," said the 
young man. He applied to his new art with so 
much perseverance that in a short time he produced 
pictures which gave a promise of the highest excel- 
lence. He gained for his reward the fair hand for 
which he sighed, and rose ere long to a high rank 
in his profession. 

1660. DILIGENT, to the end. John Eliot, on 
the day of his death, in his eightieth year, was 
found teaching the alphabet to an Indian child at 
his bedside. "Why not rest from your labours ? " 
said a friend. " Because," said the venerable man, 
" I have prayed to God to make me useful in my 
sphere, and He has heard my prayer ; for now that I 
can no longer preach, He leaves me strength enough 
to teach this poor child his alphabet." 

1661. DIRECTNESS, Wisdom of. One of Nelson's 
frequent injunctions was, "Never mind manoeuvres ; 
always go at them." — Little's Historical Lights. 

1662. DISADVANTAGES, Overcoming. Many 
years ago a poor ragged boy seated himself on the 
cold door-step of a New York newspaper office, 
asked for and obtained employment to sweep out 
the office, and in time the lad became Horace 
Greeley, the prince of American journalists. So in 
like manner with the puny, delicate, stone-deaf lad 
whose thirst for knowledge and love of reading, 
prosecuted under the disadvantages of poverty and 
bodily affliction, developed in after years into the 
ripe learning and world-renowned scholarship of 
Dr. Kitto. 

1663. DISAPPOINTMENTS, sent of God. Some 
years ago there was a good minister of the Gospel in 
England whose name was the Rev. John Fletcher. 
When he was a ) r oung man he was very anxious to 
join the army and go to South America. His friends 
had consented for him to go. They had secured 
an appointment for him in the army. His passage 
was taken ; the vessel was ready to start ; but the 
very morning on which he was to have sailed, the 
servant, in bringing his breakfast to him, stumbled 
and spilled a tea-kettle of boiling water over him. 
This scalded him so severely that he could not go. 
It was a great disappointment to him. But that 
was God's way of telling him not to go in that 
vessel ; for the vessel was lost, and all on board 
perished. — Lev. Richard Neicton. 

1664. DISCIPLE, should be like his master. 

"What I wish to do," said Mencius, the ablest 
expounder of the Confucian system — " what I wish 
to do is to learn to be like Confucius." — Dr. Legge. 

1665. DISCIPLINE and training, Severity of. 

For a period of five years, we are told, Porpora, who 
trained the great singer Caffarelli, would permit 
him to try nothing but a series of scales and 
exercises, all of which he wrote down successively 
on a single sheet of paper. In the sixth year he 
proceeded to give his scholar instructions in articu- 
lation, pronunciation, and declamation. Caffarelli 
submitted without a murmur to this unexampled 
discipline, though even at the end of six years he 
imagined he had got a very little way beyond the 
mere rudiments of the art ; but, to his astonish- 



ment, his master one day thus addressed him : 
" Young man, you may now leave me. You have 
nothing more to learn from me, and are the greatest 
singer in the world." — Musical Anecdotes. 

1666. DISCIPLINE, Triumph of. In 1852 the 
troopship "Birkenhead" struck on a sunken rock 
off the African coast ; she had on board drafts of 
the 12th Lancers and other regiments, with 124 
women and children. These were got into the 
boats, while the men, drawn up by their officers as 
on parade, saw without a murmur the boats shove 
off, and went down with the sinking ship. The 
word of command was given by Major Seton, 
"Stand still, and die like Englishmen ; " and those 
four hundred and fifty-four men went down to their 
sea-grave that day in soldierly order, firm, steady, 
and satisfied, since there was only room in the 
boats for the women and little ones. When the 
story was made public, the King of Prussia com- 
manded that it should be read out at the head of 
every company in the Prussian army ; and stout 
Berliners and Pomeranians who would have sworn 
with guttural oaths that they themselves were as 
good as the best at fighting, uttered an admiring 
" Ach Himmel ! " and gave the drowned Englanders 
a cheer of thunder for that matchless act of duty. 
It may be added that Montalembert, in his book, 
" Avenir Politique d'Angleterre," quotes the incident 
as the most striking proof of the discipline of the 
British army. — Miss Robinson. 

1667. DISCIPLINE, Uses of. I have a comely 
fruit-tree in the summer season, with the branches 
of it promising plenteous fruit ; the stock was sur- 
rounded with seven or eight little shoots of different 
sizes, that grew up from the root at a small dis- 
tance, and seemed to compose a beautiful defence 
and ornament for the mother tree ; but the gar- 
dener, who espied their growth, knew the danger ; 
he cut down those tender suckers one after another, 
and laid them in the dust. I pitied them in my 
heart, and said, " How pretty were those young 
standards ! how much like their parent ! how 
elegantly clothed with the raiment of summer ! 
And each of them might have grown to a fruitful 
tree." But they stood so near as to endanger the 
stock ; they drew away the sap, the heart and 
strength of it. so far as to injure the fruit and 
darken the hopeful prospect of autumn. The 
pruning-knife appeared unkind indeed, but the 
gardener was wise, for the tree flourished more 
sensibly, the fruit quickly grew fair and large, and 
the ingathering at last was plenteous and joyfuL — 
Dr. Watts. 

1668. DISCOURAGEMENT, Argument against. 

One Monday — I had had a very barren Sunday — 
I was in my study in the morning, and I couldn't 
keep back the tears. It seemed as if there wasn't 
any pleasure in working for God where there was 
no fruit. Well, one of my Sabbath-school teachers 
came in — his Sabbath-school lessons are equal to a 
sermon — and he said to me, "Well, Moody, what 
kind of a time did you have yesterday ? " " Truly," 
said I, "about as dark a Sabbath as I have ever 
had. What kind of a time did you have ? " " Oh, 
I had one of the best times I have ever had in my 
life." Said he, " I was on Noah yesterday. Did 
you ever preach on his character ? " I said, " No, 
I didn't think I had studied it particularly." 
"Now," said he, "if you think you are not doing 



DISCRETION 



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DISSATISFACTION 



anything, you read it. I advise yon to take that 
subject up and study it a little." And when he 
went away I got out my Bible, and the thought 
came over me, here is a man who laboured and 
talked a hundred years, and didn't get a convert ; 
and he didn't get discouraged. Here is a man that 
never led one soul to God outside his own family. 
I closed my Bible, and went down town with my 
head up and the darkness all gone. In the meet- 
ing a man got up and put his hand on my chair, 
trembling in every limb, and said he, " My friend, 
I am lost. I wish you would pray for my soul." 
I thought to myself, What would Noah think of 
that ? He had been at work a hundred years, and 
never had a man ask him that ; and yet he hadn't 
grown discouraged. — Moody. 

1669. DISCRETION, Safety in. Euler, the 
mathematician, lived at St. Petersburg during the 
tyrannical administration of the Empress Anna. 
Subsequently he removed to Berlin, where his fame 
made him much noticed and sought after, and the 
Queen of Prussia took pains to converse with him. 
She could scarcely make him speak, and when she 
wondered at his taciturnity, he said, " I come from 
a place where if a man says a word he is hanged. 
Silent and peaceable people rarely come to harm or 
do harm." 

1670. DISCRIMINATION, Necessity of. A set 
of half-witted people went to the sea to gather 
precious stones. Not being well able to discrimi- 
nate between true and false stones, they took for 
precious a lot of common pebbles, thinking they 
must be good because they were of bright colour 
and heavy. The really precious stones, being of 
uncertain colour and light weight, they rejected as 
worthless." — Rev. J. Gilmour, M.A. {from the Mon- 
golian). 

1671. DISCUSSION, Not afraid of. It was 

asked (at the first Wesleyan Conference), Should 
they be afraid of thoroughly debating every question 
which might arise ? What are we afraid of ? Of 
overturning our first principles ? If they are false, 
the sooner they are overturned the better. If they 
are true, they will bear the strictest examination. Let 
us pray for a willingness to receive light, to know 
every doctrine whether it be of God. — Stevens. 

1672. DISINTERESTEDNESS, and nobility of 
character. The late Archbishop Hare was once, 
when tutor of Trinity College, Cambridge, giving a 
lecture, when a cry of " Eire " was raised. Away 
rushed his pupils, and forming themselves into a 
line between the building, which was close at hand, 
and the river, passed buckets from one to another. 
The tutor, quickly following, found them thus 
engaged. At the end of the line one youth was 
standing up to his waist in the river. He was 
delicate, and looked consumptive. " What ! " cried 
Mr. Hare ; " you in the water, Sterling ; you, so 
liable to take cold ! " "Somebody must be in it," 
the youth answered ; " why not I as well as 
another ? " The spirit of this answer is that of all 
great and generous doing. Cowardice and coldness, 
too, say, " Oh, somebody will do it," and the speaker 
sits stilL He is not the one to do what needs 
doing. But nobility of character, looking at neces- 
sary things, says, " Somebody must do it ; why not 
I ? " And the deed is done. 

1673. DISINTERESTEDNESS, True. Arch- 



bishop Warham died, says DAlembert, "as a bishop 
ever should die, without debts and without legacies." 
Though he had passed through the highest offices 
in the Church and the State, he left little more than 
was requisite to pay for his funeral. Not long be- 
fore his death he asked his steward how much 
money he had in his hands, who told him that he 
had about thirty pounds. " Well then," replied he 
cheerfully, " that is enough to last me to heaven." — 
Clerical Anecdotes. 

1674. DISCIPLINE, Effects of. Dr. Parr was one 
day dining with a miscellaneous company when the 
conversation turned upon training in schools and 
colleges ; and there was a self-sufficient young man 
at table who made himself conspicuous by a dis- 
agreeable and noisy denunciation of discipline as 
something that was calculated to break down a youth 
of spirit. Parr said nothing for a while ; but at last, 
taking advantage of a pause, he turned to the young 
man and said, in his lisping way, " I'm not thur- 
prithed, thir, at your objection to dithipline. Dithi- 
pline, thir, maketh the thcholar ; dithipline, thir, 
maketh the gentleman, and the lack of dithipline 
hath made you, thir — what you are." 

1675. DISOBEDIENCE, Penalty of. Two ser- 
vants of a certain Raja in the East Indies once 
paid a dreadful penalty for the sin of disobedience. 
One of them had been strictly ordered to keep away 
from a cave in a wood near the residence of the 
Raja, and to prevent any other person from going 
there also. This servant, instead of resolving at 
once to obey the command he had received, began 
to consider the probable reason of his having been 
forbidden to enter the cave, and persuaded himself 
that his master had a great treasure hid there. He 
at length resolved to get possession of it. Knowing 
that he could not roll away the stone from the 
mouth of the cave himself, he communicated his 
design to a fellow-servant, who willingly engaged 
in the plot, on being promised a part of the booty. 
When the night came they stole quietly into the 
wood and approached the cave, thinking only of 
the manner in which they should dispose of their 
treasure. But, alas ! what sudden calamities come 
upon evil-doers ! No sooner had they, with great 
labour, rolled away the stone, than a tremendous 
tiger, with eyes glaring like fury, sprang upon them 
and tore them to pieces. — Biblical Treasury. 

1676. DISORDER, and its fruits. Sans-culottism 
grows by what all other things die of. Stupid 
Peter Bailie almost made an epigram, though un- 
consciously, and with the patriot world laughing 
not at it but at him, when he wrote, " Tout va bien 
ici ; le pain manque " — " All goes well here ; food is 
not to be had." — Carlyle. 

1677. DISPLAY, Natural love of. As the old 

Scottish Borderers were indifferent about the furni- 
ture of their houses, so much exposed to be burnt 
and plundered, they were proportionally anxious to 
display splendour in decorating and ornamenting 
their females. — Sir Walter Scott. 

1678. DISSATISFACTION, Mission of. " God," 
said a minister to a boy who stood watching a cater- 
pillar spinning a very beautiful cocoon — " God sets 
that little creature a task to do. and diligently and 
skilfully he does it ; and so God gives us good works 
to perform in His name and for His sake. But were 



DISSENSIONS 



( iSo ) 



DIVISIONS 



the insect to remain satisfied for ever in the silken 
ball which he is weaving, it would become not his 
home, but his tomb. By forcing his way through 
it, and not resting in it, will the winged creature 
reach sunshine and air. He must leave his own 
works behind if he would shine in freedom and joy. 
And so it is with the Christian. If he rest in his 
own works, whatever they may be, he is dead to 
God and lost to glory ; he is making of what he 
may deem virtues a barrier between himself and 
his Saviour." — A.L.O.E. 

1679. DISSENSIONS, Danger of. The Jesuits 
who came to Germany were called " Spanish priests." 
They took possession of the universities. " They 
conquered us." says Ranke, " on our own ground, in 
our own homes, and stripped i;s of a part of our 
country." This, the acute historian proceeds to say, 
1 sprang certainly from the want of understanding 
among the Protestant theologians, and of sufficient 
enlargement of mind to tolerate unessential differ- 
ences. The violent opposition among each other 
left the way open to these cunning strangers, who 
taught a doctrine not open to dispute." — Hallam. 

1680. DISUNION, Cause and consequence of. 

When the troops of Monmouth were sweeping the 
bridge (at the battle of Bothwell Brig), and Claver- 
house, with his dragoons, was swimming the Clyde, 
the Covenanters, instead of closing their ranks 
against their common foe, were wrangling about 
points of doctrine and differences of opinion. In 
consequence, they were scattered by enemies whom, 
if united, they might have withstood and conquered. 
■ — Guthrie. 

1681. DIVINE intervention, needless. A Tree- 
thought lecturer had just delivered himself of the 
following sentence : — " If there is a God in heaven, 
why does He not paralyse this right arm or strike 
me dead ? " when a sturdy butcher stepped to the 
front, saying, " My man, the Almighty does na' 
think it worth His while to strike you, but His 
servant will do it in His name." The argumentum 
ad homincm which followed brought the lecturer to 
the ground, and the lecture to an abrupt conclusion. 
— Durham County Chronicle. 

1682. DIVINE Presence, needed. Captain 
Richardson, of the Sailors' Home, was recently 
speaking of a pious sailor, one of their boarders, 
who spends much time in trying to do good to 
his brother seamen, in their boarding-houses and 
other places. One morning he noticed him coming 
out of his room and going forth into the streets. 
Shortly after he returned to his chamber, and after 
remaining there some time, he again came down to 
go out. Captain Richardson, having observed some- 
thing peculiar in his manner, inquired after the 
reason of his movements. He replied, " After I got 
out I found Jesus was not with me. I could not 
go without Jesus, so I went back to my closet to 
find Him ; now He is with me, and I can go." 

1683. DIVINE will, Submission to. A gracious 
woman in deep affliction was once heard to say, " I 
mourn, but I do not murmur. " We have read of 
one who, when informed that her two sons, her 
only children, were drowned, said, in all the majesty 
of grief, and with a heavenly composure, ■ ' I see 
God is resolved to have all my heart, and I am 
resolved He shall have it." — Rev. W. Jay. 



1684. DIVINITY, how learned. I did not learn 
my divinity at once, but was constrained by my 
temptations to search deeper and deeper ; for no 
man without trials and temptations can attain a 
true understanding of the Holy Scriptures. St. 
Paul had a devil that beat him with fists, and with 
temptations drove him diligently to study the Holy 
Scripture. I had hanging on my neck the Pope, 
the universities, all the deep-learned, and the devil ; 
these hunted me into the Bible, wherein I sedulously 
read, and thereby, God be praised, at length attained 
a true understanding of it. Without such a devil 
we are but only speculators of divinity, and, accord- 
ing to our vain reasoning, dream that so-and-so it 
must be, as the monks and friars in monasteries do. 
The Holy Scripture of itself is certain and true ; 
God grant me grace to catch hold of its just use. — 
Luther's Table Talk. 

1685. DIVINITY, Neglect of. 'Tis a sort of pro- 
verbial dying speech of scholars — at least it is attri- 
buted to many — that which Anthony Wood reports 
of Nathaniel Carpenter, an Oxford Fellow. " It did 
repent him," he said, "that he had formerly so 
much courted the maid instead of the mistress " 
(meaning philosophy and mathematics), " to the 
neglect of divinity." This, in the language of our 
time, would be ethics. — Emerson. 

1686. DIVISIONS, Cause of. Victor, Bishop of 
Rome, A.D. 196, arrogantly ordered the Asiatics to 
conform to the practice of Rome. They temperately 
but firmly resisted the aggression. Irritated by 
their refusal, he issued an edict of excommunication 
against all the Churches of Asia. This act contained 
the first germ of papal arrogance, and occasioned a 
schism between the East and West which was not 
healed for one hundred and thirty years. — Harris's 
Union. 

1687. DIVISIONS, drive men from the Church. 

One of the two reasons assigned for the apostasy of 
Julian is, that when he saw the dissensions of the 
Christians, and their rancour against each other, 
he took refuge from their broils in the quiet of 
Paganism. — Harris's Union. 

1688. DIVISIONS, How to heal. When so much 
had been done at Marburg to effect an agreement 
between Luther and the Helvetians, Zwingle and 
his friends, he magnanimously resolved that they 
should not make larger grants for peace, nor carry 
away the honour of being more desirous of union 
than he. He suggested that both " the interested 
parties " should " cherish more and more a truly 
Christian charity for one another," and earnestly 
implore the Lord by His Spirit to confirm them in 
" the sound doctrine." — B. 

1689. DIVISIONS, How to hinder. When any 
member of Mr. Kilpin's church at Exeter came 
with details of real or supposed injuries received 
from a fellow-member, after listening to the reporter, 
Mr. Kilpin would inquire if they had mentioned 
these grievances to their offending brother or sister. 
If the reply was in the negative — and usually it was 
so — he would then calmly order a messenger to fetch 
the offender, remarking that it would be ungener- 
ous to decide, and unscriptural to act, merely from 
hearing the statement of one party. This determi- 
nation always produced alarm, and the request that 
nothing might be mentioned to the party implicated. 
Assertions and proofs are very different grounds 



DOCTRINE 



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DOING 



for the exercise of judgment, and are more distinct 
than angry persons imagine. — Arvine. 

1690. DOCTRINE, and practice. A prelate, since 
deceased, was present whose views were not favour- 
able to the doctrine of Election. "My lord," said 
he, addressing the Archbishop, "it appears to me 
that the young clergy of the present day are more 
anxious to teach the people high doctrine than to 
enforce those practical duties which are so much 
required." " I have no objection," said His Grace, 
" to high doctrine if high practice be also insisted 
upon ; otherwise it must, of course, be injurious." — 
Life of Archbishop Whately. 

1691. DOCTRINE, how it progresses sometimes. 

When Oxford refused to allow Newton's " Prin- 
ciple" to be taught, teaching Aristotle's falsities, they 
taught " Aristotle on Cosmogony, with Notes," and 
the notes confuted the text all the way through. 
And so, little by little, they got the liberty in Oxford 
to teach the true doctrine. The result is, that 
Aristotle has gone under, and Newton's is in ascen- 
dency. — Beecher. 

1692. DOCTRINE, may be misconceived. Wy- 

clif's teaching, that our Lord permitted wicked men 
to have dominion over Him, and Satan himself to 
tempt Him, was strangely perverted by his oppo- 
nents, and he was charged with teaching that " God 
ought to obey the devil." — Dr. Green. 

1693. DOCTRINES, and duties. Some of our 
hearers do not desire to hear the whole counsel of 
God. They have their favourite doctrines, and 
would have us silent on all besides. Many are like 
the Scotchwoman who, after hearing a sermon, 
said, K - It was very well if it hadna been for the 
trash of duties at the hinner end." — Spurgeon. 

1694. DOCTRINES, Established. There are 
gentlemen alive who imagine there are no fixed 
principles to go upon. " Perhaps a few doctrines," 
said one to me — "perhaps a few doctrines may be 
considered as established. It is, perhaps, ascer- 
tained that there is a God ; but one ought not to 
dogmatise upon His personality : a great deal may 
be said for Pantheism." — Spurgeon. 

1695. DOCTRINES, may be distorted. A man's 
nose is a prominent feature in his face, but it is 
possible to make it so large that eyes and mouth 
and everything else are thrown into insignificance, 
and the drawing is a caricature and not a portrait. 
So certain important doctrines of the Gospel can be 
so proclaimed in excess as to throw the rest of truth 
into the shade, and the preaching is no longer the 
Gospel in its natural beauty, but a caricature of the 
truth ; of which caricature, however, let me say, 
some people seem to be mightily fond. — Spurgeon. 

1696. DOCTRINES, System of. Although over 
the whole surface of the globe plants of every form 
and family seem thrown at random, yet amid this 
apparent disorder the eye of science discovers a 
perfect system in the floral kingdom ; and just as, 
notwithstanding that God has planted these forms 
over the face of nature without apparent arrange- 
ment, there is a botanical system, so there is as 
certainly a theological system, though its doctrines 
and duties are not classified in the Bible according 
to dogmatic rules. — Guthrie. 

1697. DOCTRINES, Ultra-Calvinistic. Griffiths 



says that travellers in Turkey carry with them 
lozenges of opium on which is stamped " Mash 
Allah " — " The gift of God." Too many sermons are 
just such lozenges. Grace ia preached, but duty 
denied. Divine predestination is cried up, but 
human responsibility is rejected. Such teaching 
ought to be shunned as poisonous ; but those who, 
by reason of use, have grown accustomed to the seda- 
tive condemn all other preaching, and cry up their 
opium lozenges of high doctrine as the truth, the 
precious gift of God. — Spurgeon. 

1698. DOGMATISM, Absurd. John Hind, a 
scientific magnate from Sydney, was dining with 
the eminent Dr. Whewell. Hind was very deaf, 
and he popped up his ear-trumpet and said to 
Whewell, "I don't quite hear what you say, but I 
beg entirely to differ from you." 

1699. DOING, and talking. Dr. Chalmers, when 
he was preparing the plan for building schools 
for St. John's parish, Glasgow, fixed upon a*site 
which belonged to the college of which Dr. Taylor 
was head. Dr. Chalmers called on him, and ex- 
pressed his hope that it might be obtained reason- 
ably. Dr. Taylor replied, "The project is not a 
new one. We have talked of building schools in 
Glasgow twenty years." "Yes, sir," said the Doc- 
tor ; " and how long would you go on talking ? We 
tcant to be doing I " 

1700. DOING, and talking. Two rival architects 
were once consulted for the building of a certain 
temple at Athens. The first harangued the crowd 
very learnedly upon the different orders of archi- 
tecture, and showed them in what manner the 
temple should be built ; the other, who got up after 
him, only observed that what his brother had spoken 
he could do, and thus he gained the cause. 

1701. DOING good, Happiness of. A few years 
since a wealthy gentleman of Paris, who lived in 
idleness, became weary of life, and left his house 
one evening with the intention of drowning himself 
in the River Seine. It being yet twilight when he 
arrived at its bank, he concluded to walk about 
a short time till it was darker, so that he should 
not be discovered. While thus engaged he put his 
hand in his pocket, and felt a purse which was 
filled with gold. He concluded to go and find some 
poor family, and give it to them, as it would do no 
one any good if he cast himself into the river with 
the money. He soon found a dwelling that bespoke 
poverty within ; he entered it, and there he beheld 
the mother of the family stretched on a bed of 
sickness, and some six children in rags, crying for 
bread. He gave them his purse of gold, and imme- 
diately their tears of sorrow were transformed into 
tears of joy ; and their gratitude was so ardent and 
simple to their benefactor as to fill his heart with 
joy and peace, and he exclaimed, "I did not before 
know that there was so much happiness in doing 
good ! I abandon the idea of killing myself, and 
will devote the remnant of my life to doing good." 
He did so, and was much distinguished for his 
deeds of benevolence. — H. L. Hastings. 

1702. DOING good, Pleasure of. Alexander, the 
late Emperor of Russia, in one of his journeys, came 
to a spot where they had just dragged out of the 
water a peasant, who appeared to be lifeless. He 
instantly alighted, had the man laid on the side of 
the bank, and immediately proceeded to strip him, 



DOOM 



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DOUBTS 



and to rub his temples, wrists, &c. Dr. Wylie, his 
Majesty's physician, attempted to bleed the patient, 
but in vain ; and after three hours' fruitless attempts 
to recover him, the doctor declared that it was use- 
less to proceed any further. The Emperor entreated 
Dr. Wylie to persevere, and make another attempt 
to bleed him. The doctor, though he had not the 
slightest hopes of success, proceeded to obey the 
injunctions of his Majesty, who, with some of his 
attendants, made a last effort at rubbing. At 
length the Emperor had the inexpressible satis- 
faction of seeing the blood make its appearance, 
while the poor peasant uttered a feeble groan. His 
Majesty, in a transport of joy, exclaimed that this 
was the brightest day of his life, while tears stole 
involuntarily down his cheek. Their exertions 
were now redoubled; the Emperor tore his hand- 
kerchief, and bound the arm of the patient, nor did 
he leave him till he was quite recovered. He then 
had him conveyed to a place where proper care 
could be taken of him, ordered him a considerable 
present, and afterwards provided for him and his 
family. 

1703. DOOM, Certain. " A Swiss traveller," says 
a writer in the Edinburgh Revieic, "describes a 
village, situated on the slope of a great mountain, 
of which the strata shelve in the direction of the 
place. Huge crags, directly overhanging the vil- 
lage, massive enough to sweep the whole of it into 
the torrent below, have become separated from the 
main body of the mountain in the course of ages by 
great fissures, and now scarce adhere to it. When 
they give way the village must perish ; it is only a 
question of time, and the catastrophe may happen 
any day. Eor years past engineers have been sent 
to measure the width of the fissures, and report 
them constantly increasing. The villagers, for more 
than one generation, have been aware of their 
danger ; subscriptions have been once or twice 
opened to enable them to remove ; yet they live on 
in their doomed dwellings, from year to year, forti- 
fied against the ultimate certainty and daily pro- 
bability of destruction by the common sentiment, 
' Things may last their time, and longer.' " 

1704. DOMESTIC pleasures, Love of. " 1 told 
Albert," the Queen says, " that formerly I was too 
happy to go to London, and wretched to leave it, 
and how since the blessed hour of my marriage, 
and still more since the summer, I dislike and am 
unhappy to leave the country, and would be con- 
tent and happy never to go to town." She adds — 
this is written in the year 1840, when she was a 
young lady of twenty-one, with all the world at 
her feet, and all its pleasures and splendours — " The 
solid pleasures of a peaceful, quiet, yet merry life 
in the country, with my inestimable husband and 
friend, my all in all, are far more durable than the 
amusements of London — though we don't despise 
or dislike them sometimes." 

1705. DOUBT, as to the future. Mr. Justice 
Maule having asked a little girl tendered as a 
witness if she knew where she would go after death 
if she told a lie, and the child replied, " No, sir," 
the judge was overheard to mutter to himself, "No 
more do I." — Denton. 

1706. DOUBT, Folly of. I once heard of a poor 
coloured woman who earned a precarious living by 
daily labour, but who was a joyous, triumphant 



Christian. " Ah, Nancy," said a gloomy Christian 
lady to her one day, who almost disapproved of her 
constant cheerfulness, and yet envied it — "Ah, 
Nancy, it is all well enough to be happy now ; but 
I should think the thoughts of your future would 
sober you. Only suppose, for instance, you should 
have a spell of sickness, and be unable to work ; or 
suppose your present employers should move away, 
and no one else should give you anything to do ; or 
suppose " " Stop ! " cried Nancy, " I never sup- 
poses. De Lord is my Shepherd, and I know I 
shall not want. And, honey," she added to her 
gloomy friend, " it's all dem supposes as is makin' 
you so mis'able. You'd better give dem all up, 
and just trust de Lord." — Anon. 

1707. DOUBT, Folly of. I told my people the 
other morning, when preaching from the text, " My 
grace is sufficient for thee," that for the first time 
in my life I experienced what Abraham felt when 
he fell upon his face and laughed. I was riding 
home, very weary with a long week's work, when 
there came to my mind this text : " My grace is 
sufficient for thee ; " but it came with the emphasis 
laid upon two words : " My grace is sufficient for 
thee." My soul said, "Doubtless it is. Surely the 
grace of the infinite God is more than sufficient for 
such a mere insect as I am ; " and I laughed, and 
laughed again, to think how far the supply exceeded 
all my needs. It seemed to me as though I were a 
little fish in the sea, and in my thirst I said, " Alas ! 
I shall drink up the ocean." Then the Father of 
the waters lifted up His head sublime, and smilingly 
replied, "Little fish, the boundless main is suffi- 
cient for thee." The thought made unbelief appear 
supremely ridiculous, as indeed it is. — Spurgeon. 

1708. DOUBT, Secret. " Dost thou believe this 
doctrine that I ask thee of ? Dost thou hold it 
firmly ? " " Indeed I do, sir. I keep it most care- 
fully." " Keep it carefully ! What dost thou mean ? " 
"I have it, sir, folded away in a napkin." "A napkin ! 
What is the name of that napkin ? " " It is called 
secret doubt." " And why dost keep the truth in the 
napkin of secret doubt?" " They tell me that if 
exposed to the air of inquiry it will disappear ; so, 
when asked for it, I shall not have it, and shall 
perish." "Thou art foolish, and they that have told 
thee this are foolish. Truth is corn, and thou wilt 
not be asked for the corn first given thee, but for 
sheaves. Thou art as if keeping thy corn in the 
sack of unbelief. The corn shall be taken from 
thee if thou use it not, and thyself put in thy sack 
of unbelief, and drowned in the deep, as evil-doers 
were punished in old times. " — Thomas T. Lynch. 

1709. DOUBTS, and certainties. Lord Chancellor 
Hardwicke said of a Scotch law-book called " Dirle- 
ton's Doubts " — being a discussion of several moot 
points in that law — "Dirleton's doubts are better 
than most people's certainties." 

1710. DOUBTS, How to deal with. A great deal 
of study and experience has been devoted to the 
construction of a steam-engine that will consume 
its own smoke. The advantages to be secured are 
greater power, greater economy, and greater com- 
fort. Doubtless, it was with these thoughts in 
mind that one of our most beloved professors 
answered a student who inquired if he never had 
any "difficulties," "A minister should burn his 
own smoke." The analogy holds good throughout. 



DOUBTS 



( 183 ) 



DRINK 



The man who keeps his doubts to himself until he 
has laid them will find that he has gained power in 
resisting those that come in the future, and in help- 
ing others to overcome theirs. 

1711. DOUBTS, not to be lived in. "Is it 

always foggy here ? " inquired a lady passenger of 
a Cunard steamer's captain, when they were grop- 
ing their way across the Banks of Newfoundland. 
" How should I know ? " replied the captain gruffly ; 
"I do not live here." But there are some of 
Christ's professed followers who do manage to live 
in the chilling regions of spiritual fog for a great 
part of their unhappy lives. — Cuyler, 

1712. DOUBTS, Overcoming. One morning, as 
Fox (the Quaker) sat silently by the fire, a cloud 
came over his mind ; a baser instinct seemed to 
say, "All things come by nature;" and the ele- 
ments and the stars oppressed his imagination with 
the vision of Pantheism. But as he continued 
musing, a true voice arose within him and said, 
"There is a God." At once the clouds of scepti- 
cism rolled away. — Bancroft. 

1713. DOUBTS, Prayer dispels. Mr. Kidd, 
minister of Queensferry, near Edinburgh, was one 
day very much depressed and discouraged. He 

sent a note to Mr. L , minister of Culross, a few 

miles off, informing him of his distress of mind, 

and desiring a visit as soon as possible. Mr. L 

told the servant he was so busy that he could not 
wait upon his master, but desired him to tell Mr. 
Kidd to remember Torwood. When the servant re- 
turned, he said to his master, " Mr. L could not 

come, but he desired me to tell you to remember 
Torwood." This answer immediately struck Mr. 
Kidd, and he cried out, "Yes, Lord ! I will 
remember Thee, from the hill Mizar, and from 
the Hermonites ! " All his troubles and darkness 
vanished upon the recollection of a day which he had 

formerly spent in prayer along with Mr. L in 

Torwood, where he had enjoyed eminent communion 
with God. 

1714. DREAMS, Persuasions in. Captain Yonnt, 
an old Calif ornian trapper, gave me this story. In 
a midwinter's night he had a dream, in which he 
saw what appeared to be a company of emigrants 
arrested by the snows of the mountains, and perish- 
ing rapidly by cold and hunger. Tie noted the very 
cast of the scenery, marked by a huge perpendicular 
front of white rock cliff ; he saw the men cutting 
off what appeared to be tree-tops, rising out of deep 
gulfs of snow ; he distinguished the very features 
of the persons, and the look of their particular 
distress. He woke, profoundly impressed with the 
distinctness and apparent reality of his dream. At 
length he fell asleep, and dreamed exactly the same 
dream again. In the morning he could not expel 
it from his mind. Falling in shortly with an old 
hunter comrade, he told him the story, and was only 
the more deeply impressed by his recognising, with- 
out hesitation, the scenery of the dream. This 
comrade came over the Sierra by the Carson Valley 
Pass, and declared that a spot in the pass answered 
exactly to his description. By this the unsophisti- 
cated patriarch was decided. He immediately col- 
lected a company of men, with mules and blankets 
and all necessary provisions. The neighbours were 
laughing in the meantime at his credulity. "No 
matter," said he ; "I am able to do this, and I will, 



for I verily believe that the fact is according to my 
dream" The men were sent into the mountains, 
one hundred and fifty miles distant, directly to the 
Carson Valley Pass. And there they found the 
company in exactly the condition of the dream, and 
brought in the remnant alive. — Busknell. 

1715. DRESS, A rule for. A lady asked the 
Rev. J. Newton what was the best rule for female 
dress and behaviour. " Madam," said he, " so dress 
and so conduct yourself that persons who have been 
in your company shall not recollect what you had 
on." — Clerical Library. 

1716. DRESS, Extravagance in. " Speaking of 
extravagance in dress," writes Captain Crosstree, 
"the most expensively dressed man I ever saw was 
an African chief on the Gold Coast. His wives 
had anointed him thoroughly with palm-oil, and 
then powdered him from head to foot with gold- 
dust. You never saw in your life a man got up so 
' utterly regardless of expense.' " — Christian Age. 

1717. DRESS, Extravagance in. On the 11th 
of April, in the course of an action brought by the 
well-known modiste, Madame Rosalie, against a 
gentleman of property to compel him to pay a debt 
contracted by his wife, it was stated in evidence that 
from £500 to £2000 a year might be considered a 
reasonable sum for a lady moving in good society 
to expend in dress. The gentleman's wife, in the 
witness-box, repudiated with lofty scorn the idea 
that the former amount was sufficient. . . . We 
wonder how much of the extravagance of female 
dress could be traced in the man-millinery of Angli- 
can priests. We have read of altar frontals which 
have taken years to finish and are valued at more 
than £500. — Spurgeon. 

1718. DRESS, Extravagance in. The married 
daughter of a Christian merchant recently gave 
sixty guineas for a dinner dress made in exact copy 
of one worn by a popular but second-rate actress ! 
Well may "the bitter cry" ascend, and the Lord's 
missionaries go begging. — The Christian. 

1719. DRESS, Fondness for. The Rev. John 
Harrion, a Dissenting minister at Denton, in Norfolk, 
had two daughters who were much too fond of dress, 
which was a great grief to him. He had often re- 
proved them in vain ; and preaching one Sabbath- 
day on the sin of pride, he took occasion to notice, 
among other things, pride in dress. After speaking 
some considerable time on this subject, he suddenly 
stopped short, and said, with much feeling and ex- 
pression, "Butj^ou will say, 'Look at home.'' My 
good friends, I do look at home, till my heart 
aches." 

1720. DRESS, Preaching against. On Sunday 
my lord of London preached to the Queen's Majesty 
(Elizabeth), and seemed to touch the vanity of deck- 
ing the body too finely. Her Majesty told the ladies 
that "if the Bishop held more discourse on such 
matters, she would fit him for heaven, but he should 
walk thither without a staff, and leave his mantle 
behind him." — Sir John Harrington. 

1721. DRINK, a poison. Cyrus, when a youth, 
being at the court of his grandfather Cambyscs, 
undertook one day to be cup-bearer at table. It 
was the duty of this officer to taste the liquid 
before it was presented to the King. Cyrus, with- 
out performing this ceremony, delivered the cup in 



DRINK 



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DRINK 



a very graceful manner to his grandfather. The 
King observed the omission, which he imputed to 
f orgetfulness. " No," replied Cyrus, " I was afraid 
to taste, because I apprehended there was poison 
in the liquor ; for, not long since, at an entertain- 
ment which you gave, I observed that the lords 
of your court, after drinking of it, became noisy, 
quarrelsome, and frantic. Even you, sir, seemed 
to have forgotten that you were a king." 

1722. DRINK, a stumbling-block. On one occa- 
sion, while a British officer was urging a native 
to examine the claims of Christianity, two drunken 
English soldiers passed. " See," said the native, 
" do you wish me to be like that ? As a Moham- 
medan I could not ; as a Christian I might." — 
/. B. Gough. 

1723. DRINK, Bribe of. Till after the Union 
Irish chiefs were permitted by the Lord of Ken- 
mare to rule as his representatives on the scene of 
their ancient dominions. The time came when 
the English landlord desired to take matters into 
his own hands. To soften the blow he was about 
to administer, he sent Macfinnan Dhu — the black 
Macfinnan— the then ruler, a hamper of wine. It 
duly arrived from London. Macfinnan carried it 
to the top of a rock, and there called up every Irish 
curse which hung in song or prose in the recollec- 
tion of the valley on the intruding stranger who 
was robbing the Celt of the land of his fathers. At 
each imprecation he smashed a bottle on the stone, 
and only ceased his litany of vengeance when the 
ast drop had been spilt. — Rev. J. R. Wood. 

1724. DRINK, Cure of. A young man, decidedly 
inebriated, walked into the executive chamber of 
New York recently, and asked for the governor. 
" What do you want with him ? " inquired the 
Secretary. " Oh, I want an office with a good 
salary — a sinecure." "Well," replied the Secre- 
tary, " I can tell you something better than a sine- 
cure ; you had better go and try a water cure." 

1725. DRINK, Curse of. " I will tell you," said 
a gentleman not long since, when conversing with 
a friend on temperance, " how much it cost me to 
open my eyes on this subject. I commenced house- 
keeping with a bountiful supply of liquors ; I con- 
tinued in this way until my son became a drunkard ! 
Then my eyes were opened." — Christian Age. 

1726. DRINK, Curse of. While I was in San 
Erancisco a number of young men came to me up 
the back-stairs of the hotel after dark and revealed 
awful histories. One man lay on the carpet at my 
feet, exclaiming, " Send me home ; for the love of 
God, get me out of here ! I will go in a freight or 
cattle train — anything to get out of here." It was 
the cry all around, " Drink is my curse." Every- 
where we hear it, "Drink is my curse." — /. B. 
Cough. 

1727. DRINK, Effects of. The parents of a 
beautiful and hitherto well-behaved young girl, a 
member of one of the Bible-Classes, came to us in 
great distress one Sunday night, as she had not 
returned home. Eor a week they sought her in 
vain. At length she was found in great distress in 
one of the lowest haunts of vice. All she knew was, 
that on the Sunday evening she was accosted by a 
young man of her acquaintance, who invited her to 
take a glass of wine with him. She became uncon- 



scious till she awoke in shame and misery, and 
dreaded to return home. — Newman Hall. 

1728. DRINK, Effects of. A stockbroker, return- 
ing to his office after a substantial luncheon with a 
client, said, complacently, to his head clerk, "Mr. 
Putkin, the world looks different to a man when he 
has a bottle of champagne in him." "Yes, sir," 
replied the clerk, significantly; "and he looks 
different to the world." 

1729. DRINK, Effects of. A young man entered 
the bar-room of a village tavern and asked for a 
drink. " No," said the landlord ; " you had delirium, 
tremens once, and I cannot sell you any more." 
He stepped aside to make room for a couple of 
young men who had just entered, and the landlord 
waited on them very politely. The other had stood 
by silent and sullen, and when they finished he 
walked up to the landlord and thus addressed him : 
" Six years ago, at their age, I stood where those 
young men are now. I was a young man with fair 
prospects. Now, at the age of twenty- eight, I am 
a wreck in body and mind. You led me to drink. 
In this room I formed the habit that has been my 
ruin. Now sell me a few glasses more and your 
work will be done. I shall soon be out of the way ; 
there is no hope for me ; but they can be saved. 
Do sell it to me and let me die, and the world will 
be rid of me ; but for Heaven's sake sell no more to 
them." The landlord listened, pale and trembling. 
Setting down his decanter, he exclaimed, " So help 
me, God ! this is the last drop I will ever sell to 
any one ! " And he keeps his word. — Christian Age. 

1730. DRINK, Infatuation of. A wretched de- 
bauchee, who had brought himself, by his excesses, 
to life's last hour, persisted in the determination 
that he would die drunk, as indeed he did. — Life's 
Last Hour. 

1731. DRINK, Manufacture of. " I am so glad," 
said a missionary to an Indian chief, "that you do 
not drink whisky ; but it grieves me to find that 
your people use so much of it." " Ah, yes," said the 
red man, and he fixed an impressive eye upon the 
preacher, which communicated the reproof before 
he uttered it ; " we Indians use a great deal of 
whisky, but we do not make it." 

1732. DRINK, Opinions on. Justice Grove tells 
us, "Men go into public-houses respectable and 
respected, and come out felons." Another — Baron 
Huddleston — says, " Almost all the crimes that dis- 
grace our country are attributable to the fatal pro- 
pensity to drink." Another — Justice Fitzgerald — 
says, " Nineteen-twentieths of the crimes in this 
country (Ireland) arise from intemperance." 

1733. DRINK, Power of. As a preacher on 
temperance none could excel Father Taylor. In 
1836, called to fill the pulpit of Rev. W. A. Clapp, 
of the Congregational Church, Easton, Massa- 
chusetts, he chose as his text Hosea iv. 11 : "Wine 
and new wine take away the heart." His list of 
facts was almost endless, all told in his inimitable 
manner. One was that of a vessel captured by 
pirates. The crew and passengers were all destroyed, 
except a young mother and her babe. None of the 
pirate crew would molest her. The astonished cap- 
tain ordered "grog" to be served, and soon his 
order for the death of mother and child was 
obeyed. " Those men," said the speaker, " had a 



DRINK 



( 185 ) DRUNKENNESS 



heart till a gill of rum and molasses took it away." 
When he had finished his recital of those thrilling 
stories, that caused the flesh to creep, his manner 
changed, and with a cool, almost sardonic, smile, 
he said, " Shout, if you want to, and I'll wait for 
you ! " He paused. The silence was painful. 
" Nobody says ' Hurrah ! ' There is as much reason 
for it now as there will be till the monster is driven 
from the world," 

1734. DRINK, Recommending. Baron Stockmar, 
in his affecting narrative of the death of the Princess 
Charlotte, describes the royal lady as piteously crying 
out upon her deathbed, "Doctor, they have made 
me tipsy I" In the past decade alcohol was un- 
doubtedly popular with the medical profession, but, 
thanks to the researches and the example of some 
of our most famous brain-working physicians, it is 
becoming less so. It is on record that Dr. Monroe, 
of Hull, once said, " It is a great sorrow to me now 
to think of, that for twenty years I made many 
families unhappy. I believe I have made many 
drunkards — not knowingly, nor purposely — but I 
have recommended the drink. It makes my heart 
ache, even now, to see the mischief I have made in 
years gone by — mischief never to be remedied by 
any act of mine." — Christian Chronicle. 

1735. DRINK, Treatment of. The Government 
of Madagascar is compelled by treaty stipulations 
to admit French spirits ; but since the Queen re- 
nounced idolatry, it levies its duties in kind on 
these imports, and then publicly destroys this tenth 
part by emptying the barrels into the ocean. 

1736. DRINK, True name of. "You remember 

Mr. , sir?" "Yes, very well." " Were you 

aware of his fondness for brandy and water ? " 
" No." " It was a sad habit ; but it grew out of 
his love of story-telling ; and that also is a bad 
habit — a very bad habit — for a minister of the Gospel. 
As he grew old his animal spirits flagged and his 
stories became defective in vivacity ; he therefore 
took to brandy and water — weak enough, it is true, 
at first, but soon nearly 'half-and-half.' Ere long 
he. indulged the habit in a morning; and when 
he came to Cambridge he would call upon me, and 
before he had been with me five minutes, ask for 
a little brandy and water, which was, of course, to 
give him artificial spmts to render him agreeable 
in his visits to others. I felt great difficulty ; for 
he, you know, sir, was much older than I was ; yet, 
being persuaded that the ruin of his character, if not 
of his peace, was inevitable unless something was 
done, I resolved upon one strong effort for his rescue. 
So the next time that he called, and, as usual, said, 
'Friend Hall, I will thank you for a glass of brandy 
and water,' I replied, ' Call things by their proper 
names, and you shall have as much as you please.' 
' Why ! do I not employ the right name ? I ask 
for a glass of brandy and water.' ' That is the 
current, but not the appropriate name. Ask for 
a glass of liquid fire and distilled damnation, and 
you shall have a gallon ! ' Poor man ! he turned 
pale, and for a moment seemed struggling with 
anger. But, knowing that I did not mean to insult 
him, he stretched out his hand and said, 'Brother 
Hall, I thank you from the bottom of my heart.' 
From that time he ceased to take brandy and water." 
—Robert Hall. 

1737. DRINK, Victims of. A young lawyer won 



and married a bride that was the object of her 
parents' refined and devoted love and the favourite 
of all the circle of her numerous friends. A beau- 
tiful cottage, elegantly located and beautifully fur- 
nished by her parents, was the happy home of this 
favoured pair. Several years glided by, and the 
husband began to ply the sparkling glass. Warn- 
ings from the Bible, entreaties from his devoted 
partner, the solemn pleadings of all his friends, 
could not arrest his downward path. One fierce 
wintry night he came home reeling through the 
deep snow, and found his wife with a miserable 
cold room, an invalid, and trying to keep her two 
babes warm. The drunken madman swore he 
would soon have it warm enough. Midnight came. 
The tempest had increased. The elements were in 
fierce conflict, and the raging fiend in human form 
was within. How he fired his home will never be 
known. Madmen care for nothing. The flames, 
fanned by the winds, drove out the wife, bearing 
her darlings, to face that awful tempest. A quarter 
of a mile off stands the nearest house. Soon ex- 
hausted, she sank down in the deep snow, with her 
helpless babes clinging to their mother. But a few 
minutes sufficed to reduce their lovely home to 
ashes. In the morning the sobered author of this 
ruin, with the parents and friends, were searching 
under snowdrifts for the lost ones. At length, 
wrapped in a spotless winding-sheet, they were 
found. White as marble, the lovely features of the 
mother disclosed frozen, silent tears on her cheeks, 
and the cherub forms clasped in her arms. — Dr. 
Van Doren. 

1738. DRUNKARD, and children. " My early 
practice," said the Doctor, " was successful, and I 
soon attained an enviable position. I married a 
lovely girl ; two children were born to us, and my 
domestic happiness was complete. But I was invited 
often to social parties where wine was freely circu- 
lated, and I soon became a slave to its power. 
Before I was aware of it I was a drunkard. My 
noble wife never forsook me, never taunted me with 
a bitter word, never ceased to pray for my reforma- 
tion. We became wretchedly poor, so that my 
family were pinched for daily bread. One beautiful 
Sabbath my wife went to church, and left me lying 
on a lounge, sleeping off my previous night's debauch. 
I was aroused by hearing something fall heavily on 
the floor. I opened my eyes, and saw my little boy 
of six years old tumbling upon the carpet. His 
older brother said to him, " Now get up and fall 
again. That's the way pa-pa does ; let's play we are 
drunk!" I watched the child as he personated 
my beastly movements in a way that would have 
done credit to an actor. I arose and left the house, 
groaning in an agony of remorse. I walked off miles 
into the country, thinking over my abominable sin 
and the example I was setting before my children. 
I solemnly resolved that, with God's help, I would 
quit my cups, and I did. — Christian Age. 

1739. DRUNKENNESS, and Christianity. A 

Kaffir one day pointed to one of our men in a state 
of intoxication, and then significantly to himself, 
saying, " They would make us like that." — Robertson. 

1740. DRUNKENNESS, Beginnings of. " Mam- 
ma," said my little Harry, looking out of She 
window as a drunken man went reeling by, " why 
do men stagger through the street ? " " Because 
they are drunk," I said. " But, mamma, why dp 



DRUNKENNESS 



( 186 ) 



DUTY 



they not stop drinking ? " " Because they either 
cannot, or think they cannot." "Well, then, 
mamma," said Harry, lifting his little earnest face 
to mine, " why do they ever begin ? " 

1741. DRUNKENNESS, Insidious growth of. 

St. Austin affirms that the keenest personality may 
produce a wonderful effect, in opening a man's eyes 
to his own folly. He illustrates his position by a 
story of his mother. St. Monica certainly would 
have been a confirmed drunkard had not her maid 
timely and outrageously abused her. " My mother," 
he says, " had by little and little accustomed herself 
to relish wine. They used to send her to the cellar, 
as being one of the soberest in the family ; she 
first sipped from the jug and tasted a few drops, 
for she abhorred wine and did not care to drink. 
However, she gradually accustomed herself, and 
from sipping it on her lips she swallowed a draught. 
As people from the smallest faults insensibly in- 
crease, she at length liked wine, and drank bumpers. 
But one day, being alone with the maid who usually 
attended her to the cellar, they quarrelled, and the 
maid bitterly reproached her with being a drunkard. 
That single tvord struck her so poignantly that it 
opened her understanding ; and reflecting on the 
deformity of the vice, she desisted for ever from its 
use. — /. D'Israeli. 

1742. DRUNKENNESS, rebuked. Diogenes, 
being presented at a feast with a large goblet of 
wine, threw it on the ground. When blamed for 
wasting so much good liquor, he answered, " Had 
I drunk it there would have been double waste. I 
as well as the wine would have been lost ! " 

1743. DRUNKENNESS, rebuked. Anachonis, 
the philosopher, being asked by what means a man 
might best guard against the vice of drunkenness, 
answered, ' ' By bearing constantly in his view the 
loathsome, indecent behaviour of such as are in- 
toxicated." Upon this principle was founded the 
custom of the Lacedeemonians, of exposing their 
drunken slaves to their children, who by that means 
conceived an early aversion to a vice which makes 
men appear so monstrous and irrational. 

1744. DRUNKENNESS, Sermon on. On one 

occasion Mr. .Dodd, of Cambridge, when challenged 
to preach against drunkenness, delivered the follow- 
ing unpremeditated short sermon under a tree by 
the roadside, from the word malt. He commenced 
by stating that he had chosen a short text, which 
could not be divided into sentences, there being 
none ; nor into words, there being but one ; he 
therefore divided it into letters, thus : — " M is moral. 
A is allegorical, L, is literal, T is theological." 
His exposition ran as follows : — "The moral is, to 
teach you good manners ; therefore, M, my masters, 
A, all of you, L, leave off, T, tippling. The alle- 
gorical is, when one thing is spoken of and another 
meant. The thing spoken of is malt, the thing 
meant is the spirit of malt, which you make, M, 
your meat, A, your apparel, L, your liberty, and 
T, your trust. The literal is according to the 
letters, M, much, A, ale, L, little, T, trust. The 
theological is, according to the effects it works, in 
some, M, murder, in others, A, adultery, in all, L, 
looseness of life, and in many, T, treachery." — Cleri- 
cal Anecdotes. 

1745. DRUNKENNESS, Sin of. A friend of 
Tedyuscung once said to him, when he was a little 



intoxicated, " There is one thing very strange, and 
which I cannot account for ; it is, why the Indiane 
get drunk so much more than the white people." 
" Do you think strange of that ? " said the old 
chief ; " why, it is not strange at all. The Indians 
think it no harm to get drunk whenever they can ; 
but you white men say it is a sin, and yet get drunk 
nevertheless 1 " — Arvine. 

1746. DUES, God's, to be looked after. Deacon 
K,anson Parker, of New York, says, "It is all 
very well to talk about the cattle of a thousand 
hills being the Lord's, but the fact is, some one 
must collect them together and drive them to mar- 
ket before they can be of much service to the Lord's 
cause." — Clerical Library. 

1747. DUTY, Absorbed in. It is said that after 
the toils of the day Michael Angelo would some- 
times be so wearied that he would get into bed 
without undressing ; and as soon as refreshed by 
sleep, would get up again, and with a candle stuck 
in his hat — so that the light might properly fall 
on the figure on which he was at work — he would 
pursue his beloved art. Living in a state of celi- 
bacy, he was accustomed to say that his art was 
his wife, and his works his children, who would 
perpetuate his memory. And when some persons 
reproached him with leading so melancholy and 
solitary a life, he said, " Art is a jealous jade ; she 
requires the whole and entire man." 

1748. DUTY, accomplished, and rest. "One 
more thing done," he would say, "thank God," as 
each letter was written, each chapter of a book or 
page of a sermon dictated to his wife ; " and, oh ! 
how blessed it will be, when it is all over, to lie 
down together in that dear churchyard! "—Life of 
Kingsley, 

1749. DUTY, and Christian humility. Duty can 
be satisfied with its doings, but love has never done 
enough. " Thank God," said the dying Nelson, " I 
have done my duty." "Alas !" says the expiring 
Christian after all he has done, " I have been an 
unprofitable servant." This is the radical difference 
between the Christian and other men. — Rev. W. M. 
Taylor, D.D. 

1750. DUTY, and determination. Amomphare- 
tus, an intrepid man, who had long been eager to 
engage (the Greeks had removed their camp from 
before the Persian invaders), and uneasy to see the 
battle so often put off and delayed, plainly called 
this decampment a disgraceful flight, and declared 
he would not quit his post, but remain there with 
his troops, and stand it out against Mardonius. 
And when Pausanius represented to him that this 
measure was taken in pursuance of the counsel and 
determination of the confederates, he took up a 
large stone with both his hands, and throwing it 
at Pausanius' feet, said, " This is my ballot for a 
battle, and I despise the timid counsels and resolves 
of others." — Plutarch. 

1751. DUTY, and devotions. Although St. 
Francesca was unwearied in her devotions, yet if, 
during her prayers, she was called away by her 
husband or any domestic duty, she would close the 
book cheerfully, saying that a wife and mother, 
when called upon, must quit her God at the altar 
to find Him in her household affairs." — Legends of 
the Monastic Orders. 



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( 187 ) 



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1752. DUTY, and emotional religion. One of 

the chief masters of the sect of German devotees 
called "The Friends of God," of the fourteenth 
century, set down by their enemies as visionaries 
and dreamers, is found writing these words, worthy 
of any humanity preacher of the nineteenth : " For 
my part, I would rather there were less of excite- 
ment and transport, less of mere sweet emotion, so 
that a man were diligent and right manful in work- 
ing, for in such exercises do we best know ourselves. 
These raptures are not the highest order of devotion. 
And this I say, that if it happened to me that I had 
to forsake that lofty, inward work to go and pre- 
pare comfort to some sick person, I should go cheer- 
fully, believing not only that God would be with 
me, but that He would vouchsafe me, it may be, 
even greater grace and blessing in that external 
work, undertaken out of true love in the service of 
my neighbour, than I should receive in my season 
of loftiest contemplation." All fair history con- 
firms what right reason would expect, that there is 
no fountain of good labours so rich and unfailing 
as a heart that ever waits and calls on God. — 
Huntington. 

1753. DUTY, and God. When Sir Thomas More 
took office, it was with the open stipulation, "First 
to look to God, and after God to the King." — History 
of English People. 

1754. DUTY, and its evasion, illustrated. 

When the preliminary survey was being made for 
the line between St. Petersburg and Moscow, 
Nicholas learned that the officers intrusted with 
the task were being influenced more by personal 
than technical considerations, and he determined 
to cut the Gordian-knot in true imperial style. 
When the Minister laid before him the map, with 
the intention of explaining the proposed route, he 
took a ruler, drew a straight line from the one 
terminus to the other, and remarked in a tone 
that precluded all discussion, " You will construct 
the line so." And the line was so constructed. — 
1). M. Wallace, M.A. 

1755. DUTY, and our success in. A missionary 
in China was greatly depressed by the carelessness 
of his hearers. One day the words of Isa. liii. 1 
came to his mind as sent from above, and they were 
followed by a dream. He thought he was standing 
near a rocky boulder, and trying with all his might 
to break it with a sledgehammer ; but blow after 
blow had no effect — there was no impression made. 
At length he heard a voice, which said, "Never 
mind, go on ; I will pay you all the same, whether 
you break it or not." So he went on doing the work 
that was given him, and was content. 

1756. DUTY, and pay. They asked Confucius, 
" What is shameful in a Government official ? " " To 
think only of his salary in serving the Prince ; a 
superior man will put duty first and pay last." Of 
himself he said, " I am not careful to be without 
office, but careful to fit myself for it." — Rev. H. R. 
Haweis, M.A. 

1757. DUTY, and peace of mind. In 1593 Richard 
Grenviile fought the Spanish fleet from three in the 
afternoon till daybreak next morning, with great 
odds against him. He was wounded three times, 
but he again and again repulsed the enemy. At 
length, when further resistance was impossible, the 
ship lying like a log upon the water, he proposed 



to blow her up rather than surrender. The crew, 
however, compelled him to yield himself a prisoner. 
He died a few days afterwards, his last words being, 
" Here die I, Richard Grenviile, with a joyful and 
quiet mind ; for that I have ended my life as a 
true soldier ought to do, fighting for his country, 
queen, religion, and honour." 

1758. DUTY, and resting in God. A friend of 
mine once asked the wife of Havelock how her 
husband bore himself during the terrible conflicts 
in India. She replied, "I know not. But I know 
he is trusting in God and doing his duty." These 
glorious words may bind us all together ; wherever 
we are, if those who know us best can say with 
certainty, when asked about us, " They are trusting 
in God and doing their duty," we shall have the 
blessed peace that was given to Havelock. — Dean 
Stanley. 

1759. DUTY, and reward. Sydney, charging 
at Marston Moor, fell to the ground disarmed by 
many wounds, and would have either bled to death 
or fallen into the enemy's power had not a trooper, 
fired by his heroic temper, dashed from the line, 
driven off his foes, and borne him to the rear. 
"Your name, brave fellow?" gasped the wounded 
man. " Excuse me, sir," the trooper said, " I have 
not done this thing for a reward." He rode away 
into the fight, and Sydney never learned to whom 
he owed his life that day. — Dixon. 

1760. DUTY, Being found at. The Legislature 
of Connecticut happened to be sitting during a day 
of remarkable gloom, long remembered as "the 
dark day," which overspread that and neighbouring 
states. It was supposed by many that the Last 
Day — the Day of Judgment — had come, and in 
the consternation of the hour some member moved 
the adjournment of the House. Straightway there 
arose an old Puritan legislator, Davenport of Stam- 
ford, and said that if the Last Day had come, he 
desired to be found in his place and doing his duty ; 
for which reasons he moved that candles should be 
brought, so that the House might proceed with its 
debate. 

1761. DUTY, Choice in. On the occasion of a 
regiment of calvary being ordered unexpectedly to 
the Cape of Good Hope, one of the officers, not 
very remarkable for his zeal in the performance of 
his duty, applied for leave to remain at home. The 
Duke's answer was very laconic — "Sail or sell." — 
Gleig's Life of Wellington. 

1762. DUTY, Claims of. I remember Bowyer 
saying to me once when I was crying, the first day 
of my return after the holidays, " Boy ! the school 
is your father ! Boy ! the school is your mother ! 
Boy ! the school is your brother ! the school is your 
sister ! the school is your first cousin, and your 
second cousin, and all the rest of your relations ! 
Let's have no more crying." — Coleridge's Table Tall: 

1763. DUTY, Conscientious discharge of. "I 
notice," said the stream to the mill, "that you 
grind beans as well and as cheerfully as fine wheat." 
" Certainly," clacked the mill ; " what am I for 
but to grind ? And so long as I work, what does it 
signify to me what the work is ? My business is to 
serve my master, and I am not a whit more useful 
when I turn out fine flour than when I make the 
coarsest meal. My honour is not in doing fine 



DUTY 



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DUTY 



work, but in performing any that comes as well 
as I can." 

1764. DUTY, Consecration to. When, during 
his first agreeable furlough and happy marriage 
(1840-42), after the terrible rising of the Afghan 
tribes on our demoralised army at Cabul, Lord 
Lawrence was seized with a long and dangerous 
illness, which made his doctors tell him that he 
must give up all idea of returning to India — so 
strong was his determination to go back to his 
duty, that he said, " If I can't live in India, I 
must go and die there." 

1765. DUTY, Cost of. It is said that at the end 
of a very difficult operation Sir Henry Thompson 
has exclaimed, "There's another nail in my coffin." 
— /. B. Gough. 

1766. DUTY, Devotion to. In January of 1869 
the "Triumph " was in the Bay of Biscay, on a voyage 
from Liverpool to Spain. The storm raged, the sea 
ran mountains high, and the ship dashed to and fro, 
when the captain gave orders to the men to stow the 
main-top-gallant sail, but none would venture. But 
Jack called out, " I will venture my life to save the 
ship and crew, and if I die, I will die at my duty." 
With a smile on his face, he quickly climbed the 
mast. He was a true missionary, with a single 
object in view, and that object was to save the 
lives of others, even if he lost his own. He clung 
hard to the ropes, stowed the main-top-gallant sail, 
when suddenly, to the horror of the crew, a sea 
came and washed the main-mast overboard, with 
poor Jack upon it ! They heard him cry, " O my 
God ! " and then they saw him no more ! He had 
sacrificed himself for them. 

1767. DUTY, Devotion to. An instance of heroic 
devotion is recorded of John Maynard, "the helms- 
man of Lake Erie," who, with the steamer on fire 
around him, held fast by the wheel in the very jaws 
of the flames, so as to guide the vessel into harbour, 
and save the many lives within her, at the cost of 
his own fearful agony, while slowly scorched to 
death by the flames. 

1768. DUTY, Devotion to. The pious, good- 
natured Dr. Heim had no time, as he was wont to 
say, " to get ill." Always busy, ever pleased to 
visit the cottage of the poorest as the mansions of 
the rich, all classes of Berlin joined to do honour to 
the good old man on the Jubilee of his fiftieth year 
of service. The festivities lasted three days. The 
constant noise and excitement had made the Doctor 
more than usually tired. Late at night a poor 
woman came to beg him to visit her child, who was 
taken suddenly ill. The servants had orders to 
send all applications away, as the Doctor felt he 
needed rest ; but the woman, knowing the house, 
managed to get to the Doctor's private room to 
plead her cause. Still Dr. Heim said he could not 
go. After all had retired to rest Madame Heim 
said to her husband, "What is the matter with you, 
Doctor? Why don't you sleep?" "Because I 
can't," he said ; "it's a curious thing with my con- 
science ; I must go and see that child." He rang 
the bell, and forgetting his fatigue, ran to the sick 
child, whom he was the means of restoring to health. 
After the visit he returned and slept soundly. 

1769. DUTY, Dying engaged in. It was the 

happy, and, at his advanced age the singular, fate 



of Moses neither to survive his honour nor his use- 
fulness. The day he laid down his leadership saw 
him lay down his life. Death found him standing 
at his post — Palinurus was swept from the helm. — 
Guthrie. 

1770. DUTY, Dying for. During the AmericaD 
war a gentleman and his lady were coming from 
the East Indies to England. His wife died while 
on the passage, and left two infants, the charge of 
whom fell to a Negro boy seventeen years of age. 
The gentleman went on board the commodore's 
vessel, with which they sailed. There came on a 
violent storm, and the vessel in which the children 
was on board was on the point of being lost ; they 
despatched a boat from the commodore's ship to 
save as many as they could ; they had almost filled 
the boat, and there was just room enough for the 
infants or the Negro boy. What did he do ? He 
did not hesitate a moment, but put the children in 
the boat, and said, " Tell my master that Cuffy has 
done his duty " — meaning his duty to the children ; 
and that instant he sank to rise no more. 

1771. DUTY, Faithfulness in. Prince Mentchi- 
koff had occasion, during the siege of Sebastopol, to 
send an important message to the Czar ; and ordered 
an officer not to halt or delay until he reached St. 
Petersburg, and not to lose sight of the message he 
bore. At the end of each twenty miles the officer 
found fresh horses awaiting him ; these were har- 
nessed to his sleigh, in place of the weary animals, 
and the servants would cry out, " Your Excellency, 
the horses are ready." "Away, then!" and off 
he would go at the most rapid pace of which the 
horses were capable. Riding in this way for 
several days and nights, the officer, weary with 
watching, at length reached the palace of the Czar, 
and was ushered into his presence. He had no 
sooner handed the Emperor the letter of the gene- 
ral than he sank into a chair and fell fast asleep. 
When the Czar had read the despatch the officer 
could not be awaked. The attendants called to and 
shook him, but all in vain, and at last declared 
the poor fellow was dead. The Czar felt his pulse, 
put his ear down to his side, and declared he could 
hear his heart beat. He was only asleep. But the 
exhausted officer could not be roused. At length 
the Czar, stooping down, cried in his ear, "Your 
Excellency, the horses are ready." At these words, 
which he had heard every twenty miles of his 
journey, and the only ones he had listened to for 
days, the faithful officer sprang to his feet and 
cried, "Away, then!" Instead of driver and 
horses, he found the Czar before him, smiling at 
his confusion and dismay. 

1772. DUTY, Faithfulness to. It is said that 
when a Roundhead in St. Andrew's, Holborn, 
levelled a musket at the breast of the venerable 
prelate Hacket, and bade him desist from preach- 
ing, he never hesitated for one moment, but simply 
said, " Soldier, do your duty ; I shall continue to 
do mine." — Denton. 

1773. DUTY, Fidelity to. As a train near 
Madras was entering a siding, a snake crawled over 
the foot of the pointsman who was in attendance. 
The man, although in extreme terror, with dog-like 
fidelity, retained his hold of the switch-handle until 
the train had passed him. If he had let go, derail- 
ment must have occurred. — Sunday at Home. 



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DUTY 



1774. DUTY, fulfilled. Whitfield and a pious 
companion were much annoyed one night at an 
inn by a set of gamblers in a room adjoining where 
they slept. Their noisy clamour and horrid blas- 
phemy so excited Whitfield's pious abhorrence that 
he could not rest. " I will go to them and reprove 
their wickedness," said he. His companion remon- 
strated in vain. He went. His words of reproof 
were apparently powerless upon them. Eeturning, 
he lay down to sleep. His companion asked him, 
"What did you gain by it? " "A soft pillow," he 
said, and soon fell asleep. A good conscience gives 
a soft pillow. 

1775. DUTY, Heroic sense of. At the founder- 
ing of that noble steamer the " London," an instance 
of death occurred arising out of an heroic sense of 
duty. When the only boat that remained left the 
ill-fated ship, the sailors urged their captain (Mar- 
tin) to leave the vessel ; but the brave man waved 
his hand, and said, "I will go clown with the 
passengers ; but I wish you God speed and safe to 
land." — Denton. 

1776. DUTY, Homely. The Princess Alice, the 
beloved daughter of Queen Victoria, after an 
aucient custom of royalty, chose the lark as her 
emblem, because, as she said, while it lived on the 
ground and obscurely, it taught that in the dis- 
charge of homely duties we find the strength, the 
knowledge, and the inspiration to fill the air with 
joyous and soul-stirring music. If this woman of 
noble birth, the Lady Bountiful in the little state 
over which her husband ruled, the founder of 
orphanages and schools, could choose such an em- 
blem, it may well be appropriated by those who 
move iu the ordinary circles of influence and ex- 
perience. It is in everyday life that opportunity 
comes to do the best things and gains its sweetest 
reward of happiness. 

1777. DUTY, Honour of. Alexander, otherwise 
called Severus, degraded a legion of his army by 
depriving them of their arms and dismissing them 
from his service. One of the severest threats he 
could use towards them was, " I shall no longer 
style you soldiers, but citizens." To be allowed to 
serve was looked upon as honour enough, to be dis- 
missed from duty was counted as infamy. — B, 

1778. DUTY, Inadequate notions of. Bishop 
Bloomfield once reproved a clergyman for drunken- 
ness. The clergyman replied, "But, my lord, I 
never was drunk on duty." " On duty ! " exclaimed 
the Bishop ; "when is a clergyman not on duty? " 
" True," said the other ; " I never thought of that." 
— Clerical Anecdotes. 

1779. DUTY, Individual and immediate. Tra- 
jan was a very just emperor, and one day, having 
mounted his horse to go into battle with his cavalry, 
a woman came and seized him by the foot, and, 
weeping bitterly, asked him and besought him to 
do justice upon those who had, without cause, put 
to death her son, who was an upright young man. 
And he answered and said, "I will give thee satis- 
faction when I return." And she said, "And if 
thou dost not return?" And he answered, "If I 
do not return, my successor will give thee satis- 
faction." And she said, " How do I know that ? 
And suppose he do it, what is it to thee if another 
do good 1 Thou art my debtor, and according to 
thy deeds shalt thou be judged ; it is a fraud for a 



man not to pay what he owes ; the justice of another 
will not liberate thee, and it will be well for thy 
successor if he shall liberate himself." Moved by 
these words, the Emperor alighted, and did justice, 
and consoled the widow, and then mounted hi3 
horse, and went to battle and routed his enemies.— 
Longfellow. 

1780. DUTY, Life's, over. Captain Adair, of the 
Guards, just before the advance of that gallant corps 
(at Waterloo), received a mortal wound in his breast. 
He staggered and fell. " Forward, Captain Adair ! " 
said the commanding officer, thinking he had merely 
stumbled. Upon which the dying man tore open 
his coat, showed the blood streaming from the 
wound, and calmly responded, "How can I go 
forward ? " — Lord William Lennox. 

1781. DUTY, in trying times. Many years ago 
I met Carlyle in St. James's Park, and walked home 
with him to his own house. It was during the 
Crimean War ; and after hearing him denounce, 
with his vigorous, and perhaps exaggerated, earnest- 
ness, the chaos and confusion into which our Ad- 
ministration had fallen, I ventured to ask him, 
"What, under the circumstances, is your advice 
to a canon of an English cathedral ? " He grimly 

j laughed at my question, paused for a moment, and 
I then answered in homely and well-known words, 
but which are, as it happens, especially fitted to 
situations like that for which he was asked to give 
counsel, " Whatsoever thy hand findeth to do, do it 
with all thy might." That is no doubt the lesson 
which he leaves each one of us in this weary world 
— the world of which he felt the weariness as age 
and infirmity grew upon him — but a lesson which 
in his more active days he practised to the full. — 
Dean Stanley. 

1782. DUTY, keeps out of mischief. A ship on 
her way to Australia met with very terrible weather 
and sprang a leak. There happened to be a gentle- 
man on board whose garrulous tongue was calculated 
to alarm all the passengers. When the storm cam© 
on, the captain, who knew what mischief may be 
done by a talkative individual, managed to get near 
him, with a view to rendering him quiet. Addressing 
the captain, the gentleman said, in a tone of alarm, 
" What an awful storm ! I am afraid we shall go 
to the bottom, for I hear the leak is very bad." 
"Well," said the captain, "asyou seein to knowit,and 
others do not, you had better not mention it to any 
one, lest you should frighten the passengers or dispirit 
my men. Perhaps, as it is a very bad case, you would 
lend us your help, and then we may possibly get 
through it. Would you have the goodness to stand 
here and hold on to this rope ; pray do not leave it, 
but pull as hard as ever you can till I tell you to 
let it go." The gentleman clenched his teeth, put 
his feet firmly down, and held to the rope with all 
his might. The storm abating, the ship was safe, 
and he was released from his rope- holding. As the 
captain did not seem very grateful, he ventured, 
in a roundabout style, to hint that such valuable 
services as his, having saved the vessel, ought at 
least to be acknowledged. "Oh," said the captain, 
" I only gave you hold of that rope to keep you out 
of mischief, and to prevent you alarming the rest of 
the passengers." 

1783. DUTY, Love of. Marshal Lannes, Duke 
of Montebello, when ha was a general 0: a brigade. 



DUTY 



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DUTIES 



entailed the censure of the great Napoleon, although 
the latter admired him for his bravery. The Em- 
peror, in one of his characteristic fits of passion, 
deprived him of his command, telling him he should 
never again draw a sword in the service of France. 
Some months after, and while reviewing his troops, 
Napoleon saw a private in the ranks whose appear- 
ance was strikingly like that of the degraded general. 
The Emperor advanced towards him, and at once 
recognised in the humble soldier his once distin- 
guished brigadier. " Lannes," said Napoleon, " I 
thought I ordered that you should never again draw 
a sword in the French service." "You did, sire," 
replied the private ; " but you can't prevent me from 
fighting for my country with a musket." Napoleon 
acknowledged the true nobility of the man, and 
immediately restored him to his command. Pious 
confidence to work and wait, and never rebel, may 
be long-suffering, but it cannot finally go wrong. 
" Though He slay me, yet will I trust in Him." 

1784. DUTY, Love of heroic. Lieutenant Parry's 
appointment as commander of the Arctic Expedition 
was the result of his love of heroic adventure. He 
had written to a friend expressing a great desire to 
take part in a party about to be formed for explor- 
ing the River Congo. As he concluded it his eye 
fell upon a paragraph in the newspapers stating 
that the Government were about to attempt the 
North-West Passage. He reopened his letter, men- 
tioned the fact to his friend, and concluded it with 
these words : " Hot or cold is all one to me — Africa 
or the Pole." This letter was shown to the Secre- 
tary of the Admiralty, and within a week Lieu- 
tenant Parry received the offer of the command 
which has since made him famous. — B. 

1785. DUTY, must be done. King Henry V. 
never swore a profane oath. He had only two ways 
of expressing his utmost determination and what 
his resolution was. When anything wrong was 
proposed to him, his one word was "Impossible." 
When anything in the shape of duty came before 
him, he had only one expression, "It must be 
done." — Dean Stanley. 

1786. DUTY, not to be left. When persecution 
arose in Pome, the Christians, anxious to preserve 
their great teacher Peter, advised him to flee. He 
was in the act of leaving the city when he met our 
Lord. " Lord, whither goest Thou ? " asked the 
apostle. "I go to Pome," was the answer, "there 
once more to be crucified." Peter understood the 
rebuke, returned at once, and was crucified. — 
Legend from St. Ambrose. 

1787. DUTY or love ? I make it a point to go 
and see my widowed mother at Northfleet once a 
year. Now, suppose I should go there next Thanks- 
giving Day, and say, " Mother, I did not want to 
come this time, but a sense of duty compelled me," 
don't you think that mother would very soon tell 
me if that was all that brought me I need not come 
again ? And yet is not that the way that many 
Christians go about the Lord's work ? They have 
no love for it. — Moody. 

1788. DUTY, our own, Sticking to. An artillery- 
man at Waterloo was asked what he had seen. 
He replied that he saw nothing but smoke. The 
artilleryman was next asked what he had been 
doing. He replied that he had "just blazed away 
at his own gun." — Guthrie. 



1789. DUTY, The lower, faithfully performed. 

For no less than ten years, 1804-1814, Hange (the 
Norwegian evangelist) remained in his prison, with 
the exception of a short interval, during which the 
Government took him out. At this time England 
was blockading the Norwegian coast, and the 
country was in dire need of everything, even of 
salt. The Government needed practical men who 
could prepare this from sea-water. Their thoughts 
fell upon Hange, and he was released from prison 
in order that he might travel round the coast and 
set saltworks going. When, to the great satisfac- 
tion of the Government, he had finished this task, 
he was compelled to go back to his prison until his 
earthly trials came to an end in 1814. — Richard 
Lovett, M.A. 

1790. DUTY, The private Christian's. "You 
are not called on," said Mr. Shore, " to preach. The 
star did not speak to those who followed it to where 
it hung over Bethlehem ; it only shone." — Daily 
Telegraph. 

1791. DUTY, Thought of, in death. The general 
who does his duty falls on the field and is happy. 
" They run ; they run ! " cried an eager soldier on 
the heights of Abraham. " Who run ? " eagerly 
inquired the dying Wolfe. "The French," was the 
answer. " Then I die happy ; I have done my 
duty." — Denton. 

1792. DUTY, to be done, and left with God. In 

1799, when the armies of Napoleon were sweep- 
ing over the Continent, Massena suddenly appeared 
on the heights above the town of Feldkirch at the 
head of 18,000 men. It was Easter Day, and the 
rays of the rising sun glittered on the weapons of 
the French, as they appeared drawn up on the hills 
to the west of the town. The Town Council were 
hastily called together to consult what was to be 
done. To defend the town was out of the question. 
What, then, were they to do ? After much discus- 
sion, the old Dean of the Church rose and said, 
"My brothers, it is Easter Day! We have been 
reckoning our own strength, and that fails. Let 
us turn to God. Ping the bells and have service 
as usual, and leave the matter in God's hands." 
They agreed to do as he said. Then from the 
church-towers in Feldkirch there rang out joyous 
peals in honour of the Resurrection, whilst the 
streets were full of worshippers hastening to the 
house of God. The French heard the sudden 
clangour of the joy-bells with surprise and alarm, 
and concluding that the Austrian army had arrived 
to relieve the place, Massena suddenly broke up 
his camp, gave the order to march, and before the 
bells had ceased ringing not a Frenchman was to 
be seen. 

1793. DUTY, towards others. "Is there one 
word which expresses the whole duty of man ? " 
Confucius was once asked. He seems to have 
paused, unwilling to dismiss so lightly such a 
momentous topic; but recovering himself, "Yes," 
he said, "there is one word, Reciprocity !" which, 
he explained, was simply the doing unto others 
as we would they should do to us. — Rev. H. R. 
Haw e is, 31. A. 

1794. DUTIES, Preaching and practising. One 

of the martyrs in Queen Mary's days confessed that 
his prejudice against the Protestants was for their 
I insisting so much on faith and things of a myste- 



DYING 



{ I9i ) 



DYING 



rious nature. "But," says he, "when, among the 
Papists, I heard nothing but works, I scarce did 
any ; now, where duties are preached less, I find 
them practised more," — Whitecross. 

1795. DYING, and good deeds. When a man 
dies, they who survive him ask what property he 
has left behind : the angel who bends over the 
dying man asks what good deeds he has sent before 
him. — Mahomet. 

1796. DYING, Aversion to. An athlete of Avig- 
non, noted for his great strength, literally struggled 
with death. His last words were, " O Death, if you 
were a man what short work I'd make of you ! " — 
New Handbook of Illustrations. 

1797. DYING, Aversion to. A few years ago, 
a gentleman in London, when on his deathbed, 
felt so strong an aversion to dying and leaving 
behind him his wealth, that he hastily rose from his 
bed, went out, and walked in his yard, exclaiming 
that he would not die ! But the unhappy man's 
strength being soon exhausted, his affrighted friends 
carried him back to his bed, where he soon expired. 

1798. DYING, Compunction at. Edward III. 
departed in great compunction. " What for weak- 
ness of body, contrition of heart, sobbing for his 
sins, his voice and speech failed him ; and, scarce 
half pronouncing the word ' Jesu,' he, with his last 
word, made an end of his speech, and yielded up the 
ghost." — Life's Last Hours. 

1799. DYING, for Christ, The priests retired, 
leaving the martyrs to take their last meal ; but 
as they had now no further need to sustain their 
mortal life, they only thought of giving to their 
souls the mystic feast of exhortations, prayers, and 
hymns, the aliments of immortality. Their calm 
and pious raptures touched the jailers and the 
soldiers ; but when the captives thanked them for 
their good offices, and begged them to forgive any 
involuntary wrongs, the guards melted into tears. 
One of them particularly appeared much moved. 
"My friend," said Rochette to him, "are not you 
ready to die for your king ? Why, then, do you 
grieve at our dying for God?" — The Pastor of the 
Desert. 

1800. DYING, for others. The plague was mak- 
ing a desert of the city of Marseilles ; death was 
everywhere. The physicians could do nothing. In 
one of their councils it was decided that a corpse 
must be dissected ; but it would be death to the 
operator. A celebrated physician of the number 
arose and said, " I devote myself for the safety of 
my country. Before this numerous assembly, I 
swear, in the name of humanity and religion, that 
to-morrow, at the break of day, I will dissect a 
corpse, and write down as I proceed what I observe." 
He immediately left the room, made his will, and 
spent the night in religious exercises. During the 
day a man had died in his house of the plague ; and 
at daybreak on the following morning the physician, 
whose name was Guyon, entered the room and 
critically made the necessary examinations, writing 
down all his surgical observations. He then left 
the room, threw the papers into a vase of vinegar, 
that they might not convey the disease to another, 
and retired to a convenient place, where he died in 
twelve hours. 

1801. DYING, for others. When, in the extreme 



South, a boat containing a party of our men had 
struck on the shoals, and they were obliged to lie 
down to escape the shower of balls that were flying 
in every direction, a stout black man said, " Some- 
body must be hit to get dis yer boat out of danger," 
and sprang overboard and put his shoulder to the 
gunnel, and shoved her off ; and while the party 
escaped, he, pierced, fell into the stream and died. 
He knew what he risked, but he said, in his soul, 
" Here are these my friends. They must all perish, 
or some one must take the risk. I take it." — 
Beecher. 

1802. DYING, going home. " Dying," said the 
Rev. S. Medley, " is sweet work ! sweet work ! 
Glory, glory! Home, home!" "Life," said the 
departing Camerarius, "is to me death — death, 
life." — Life's Last Hours. 

1803. DYING, is serious work. Fixing his eyes 
on two or three of his relations at his bedside, he 
addressed them in the most affectionate manner : 
" O sirs ! dying-work is serious ! — serious work in- 
deed ! — and that you will soon find, as strong as you 
are." — Life of Rev. John Brown of Haddington. 

1804. DYING, Preparing for. I once saw the 

sweetest sight — a little, weary child falling asleep 
upon the grass, with a posy of flowers in its hand. 
By degrees the little fingers relaxed their hold, the 
little head drooped gently, the little eyes closed, and 
the child slept. God grant that when I fall into 
my last sleep my poor fingers may have in them 
some posy, some sweet flowers ! Is there anything 
in my little garden that I may hold in my hand 
when I come to die ? Righteousness ? Ah ! that 
is a poor weed at its best. Genius ? What will 
that do for me in that sublime hour when the babe 
and the suckling have more knowledge of the things 
of God than the very wisest of this world. Great 
riches ? Even the man of the world will laugh 
at you if you propose to hold those in your hand 
in the hour of death. A worldling made himself 
famous by telling a man who was on his deathbed, 
but did not want to part from his riches, " Where 
you are going," said he, "your gold would melt, 
even if you could take it with you." But there 
grows sometimes in the deep, shadowed part of a 
man's heart the sweetest flower — lowliness towards 
God; and another flower — humbleness towards man. 
But even that does not make a handful. When a 
man is sinking to his last sleep let him turn to 
the fulness of God. Then gathers he, if he be wise, 
the flower of forgiveness, the great passion-flower of 
God's love, the crown of thorns, the blood-red rose 
and the amaranth of the Eternal Realm. — George 
Dawson. 

1805. DYING, Voice from. Perhaps there is 
scarcely on record a more beautiful anecdote than 
that which Bishop Middleton relates of this most 
exemplary soldier of the cross (Wartz). He was 
lying, apparently lifeless, when Gericke, a worthy 
fellow-labourer in the service of the same society, 
who imagined that the immortal spirit had actually 
taken its flight, began to chant over his remains a 
stanza of the favourite hymn which used to soothe 
and elevate him in his lifetime. The verses were 
finished without a sign of recognition or sympathy 
from the still form before him ; but when the last 
clause was over the voice which was supposed to 
be hushed in death took up the second stanza of 



EARLY 



( 192 ) 



EARNESTNESS 



the same hymn, completed it with distinct and 
articulate utterance, and then was heard no more. 
— Religious Tract Society Anecdotes. 

1806. EARLY impressions, abiding. Gold- 
smith says that he brought from Ireland nothing 
but his brogue and his blunders, and they never 
left him. — Washington Irving. 

1807. EARLY impressions, Permanence of. Some 
years ago a native Greenlander came to the United 
States. It was too hot for him there ; so he made 
up his mind to return home, and took passage on a 
ship that was going that way. But he died before 
he got back, and as he was dying, he turned to 
those who were around him, and said, " Go on deck 
and see if you can see ice." "What a strange 
thing ! " some would say. It was not a strange 
thing at all. When that man was a baby the first 
thing he saw, after his mother, was ice. His house 
was made of ice. The window was a slab of ice. 
He was cradled in ice. The water that he drank 
was melted ice. If he ever sat at a table, it was a 
table of ice. The scenery about his home was ice. 
The mountains were of ice. The fields were filled 
with ice. And when he became a man he had a 
sledge and twelve dogs that ran him fifty miles a 
day over ice. And many a day he stooped over a 
hole in the ice twenty-four hours to put his spear 
in the head of any seal that might come there. He 
had always been accustomed to see ice, and he knew 
that if his companions on the ship could see ice it 
would be evidence that he was near home. The 
thought of ice was the very last thought in his 
mind, as it was the very first impression made 
there. The earliest impressions are the deepest. 
Those things which are instilled into the hearts of 
children endure for ever and for ever. — Clerical 
Library. 

1808. EARLY indulgences, regretted. Lord 
Chancellor Northington had in his youth enjoyed the 
pleasures of the table ; but many a severe fit of the 
gout was the result of his early indulgences. When 
suffering from its effects one day he muttered, after 
a painful walk between the woolsack and the bar, 
" If I had known that these legs were one day to 
carry a Chancellor. I had taken better care of them 
when I was a lad." — CroaJce James. 

1809. EARNESTNESS and solemnity, Effects of. 

We shall never forget an occasion when the manner 
of the preacher in giving out his text was such that 
no sermon followed. It was that passage in Jere- 
miah : " The harvest is passed, the summer is ended, 
and ye are not saved ! " The slow, solemn earnest- 
ness of the speaker whilst giving out these words 
had such an effect that a prayer-meeting took the 
place of a sermon.- — /. E. Taylor, Ph.D. 

1810. EARNESTNESS, Christian, illustrated. 

When Xavier was preparing to go forth upon his 
mission through the East, his friend Rodriguez, who 
shared his apartment in the hospital at Rome, was 
awakened in the night by his earnest exclamations. 
He heard him tossing restlessly on his bed, and at 
times there came from the lips of the sleeping man 
the agitated appeal, "Yet more, O my God ! " It was 
not until many months afterwards that he revealed 
the vision. He had seen in his slumber the wild 
and terrible future of his career spread out before 
him. There were barbarous regions, islands, and 



continents, and mighty empires which he was to 
win to his faith. Storms, indeed, swept around 
them, and hunger and thirst were everywhere, and 
death in many a fearful form ; yet he shrank not 
back. He was willing to dare the peril if he could 
but win the prize ; nay, he yearned for still wider 
fields of labour, and with an absorbing passion that 
filled every faculty and haunted him even in his 
slumber, he exclaimed, "Yet more, O my God ! yet 
more ! " — Kip's Conflicts of Christianity. 

1811. EARNESTNESS, Effects of. A poor old 
woman had often in vain attempted to obtain the 
ear of Philip of Macedon to certain wrongs of which 
she complained. The King at last abruptly told 
her he was not at leisure to hear her. " No ! " 
exclaimed she; "then you are not at leisure to 
be king." Philip was confounded ; he pondered a 
moment in silence over her words, then desired her 
to proceed with her case ; and ever after made it a 
rule to listen attentively to the applications of all 
who addressed him. — Percy Anecdotes. 

1812. EARNESTNESS, Effects of. Go venor Brad- 
ford, of New Plymouth, tells the story of Barrowe's 
conversion. He was walking in London one Lord's 
Day with one of his companions, and heard a 
preacher at his sermon very loud as they passed by 
the church. Upon which Mr. Barrowe said to his 
consort, " Let us go in and hear what this man 
saith that is thus in earnest." "Tush ! " saith the 
other. What ! shall we go to hear a man talk ? " 
But in he went and sat down. And the minister 
was vehement in reproving sin, and sharply applied 
the judgment of God against the same. Barrowe 
was touched to the quick, and from that time lived 
a new life, becoming one of the leaders of the 
Puritan party. — Dr. Dale. 

1813. EARNESTNESS, for Christ. The Rev. 
James Hervey did not confine his preaching to 
the church, but took every opportunity to speak of 
Christ. A constant hearer of his related, that one 
day, after he had preached on Gen. xxviii. 12 : 
" And behold a ladder set up on the earth, and the 
top of it reached to heaven," &c, which he con- 
sidered as a type of Christ ; as he came down the > 
lane leading from the church to his own house, his 
hearers, as usual, stood on each side of it to pay him 
their respects. As soon as he came to the top of 
the lane he lifted up his hands, and as he passed 
along addressed them, " O my friends, I beg of 
God you may not forget this glorious ladder that 
Almighty God hath provided for poor sinners — a 
ladder that will conduct us from this grovelling 
earth — a ladder that will raise us above our corrup- 
tion, unto the glorious liberty of the sons of God." 

1814. EARNESTNESS for Christ, Thoughtful. 

Several young ladies, of a proud, gay and fashion- 
able character, lived together in a fashionable 
family. Two men were strongly desirous to get 
the subject of religion before them, but were at a 
loss how to accomplish it, for fear they would all 
combine, and counteract or resist every serious im- 
pression. At length they took this course : they 
called, and sent their card to one of the young ladies 
by name. She came downstairs, and they con- 
versed with her on the subject of her salvation ; and 
as she was alone, she not only treated them politely, 
but seemed to receive the truth in seriousness. A 
day a two afterwards they called in like manner 



EARNESTNESS 



v 193 ) 



EARTHLY 



on another, and then another, and so on till they 
had conversed with every one separately ; and in 
a little time, I believe, they were all converted. — 
Arvine. 

1815. EARNESTNESS, for salvation. There is 
a story told of a vessel that was wrecked and was 
going down at sea. There were not enough life- 
boats to take all on board. When the vessel went 
down some of the lifeboats were near the vessel. 
A man swam from the wreck, just as it was going 
down, to one of the boats, but they had no room to 
take him in, and they refused. When they refused 
he seized hold of the boat with his right hand, but 
they took a sword and cut off his fingers. When 
he had lost the fingers of his right hand, the man 
was so earnest to save his life that he seized the 
boat with his left hand ; and they cut off the fingers 
of that hand too. Then the man swam up and 
seized the boat with his teeth, and they had com- 
passion on him and relented. They could not cut 
off his head, so they took him in, and the man saved 
his life. Why ? Because he xoas in earnest. Why 
not seek your soul's salvation as that man sought 
to save his life ? — Moody. 

1816. EARNESTNESS, Influence of. A man of 

great capacity and culture, with a head like Ben- 
jamin Franklin's, an avowed unbeliever in Chris- 
tianity, came every Sunday afternoon, for many 
years, to hear him (Dr. Brown). I remember his 
look well, as if interested, but not impressed. He 
was often asked by his friends why he went when 
he didn't believe one word of what he heard. 
" Neither do I ; but I like to hear and to see a man 
earnest once a week about anything." It is related 
of David Hume that, having heard my great grand- 
father preach, he said, " That's the man for me ; he 
means what he says ; he speaks as if Jesus Christ 
was at his elbow." — John Brown, M.D. 

1817. EARNESTNESS, in preaching. If at an 

assize town at the time of any celebrated trial, and 
the prisoner had been found guilty and sentenced 
to death, he (Whitefield), would, at the close of his 
sermon, his eyes full of tears, pause for a moment, 
and then, after a terrible denunciation upon those 
who neglect so great salvation, exclaim, " I am now 
going to put on my condemning cap ; sinner, I must 
do it. I must pronounce sentence against you." 
And then he would repeat the awful words of our 
Lord, " Depart, ye cursed, into everlasting fire, 
prepared for the devil and his angels." — Winter. 

1818. EARNESTNESS, in warning men. A story 
is told of a traveller who was journeying in the 
darkness along a road that led to a deep and rapid 
river, which, swollen by sudden rains, was chafing 
and roaring within its precipitous banks. The bridge 
that crossed the stream had been swept away by the 
torrent, but he knew it not. A man met him, and 
after inquiring whither he was bound, said to him 
in an indifferent way, "Are you aware that the 
bridge is gone ? " " No," was the answer. " Why 
do you think so ? " " Oh, I heard such a report 
this afternoon ; and though I am not certain about 
it, you had perhaps better not proceed. " Deceived 
by the hesitating and undecided manner, the tra- 
veller pushed onward. Soon another, meeting him, 
cried out in consternation, " Sir, sir, the bridge is 
gone!" "Oh yes," replied the wayfarer, "some 
one told me that story a little distance back ; but, 



from the careless tone with which he told it, I am 
sure it is an idle tale." " Oh, it is true, it is true !" 
exclaimed the other. " I know the bridge is gone, 
for I barely escaped being carried away with it my- 
self. Danger is before you, and you must not go 
on." And in the excitement of his feelings he 
grasped him by the hands, and besought him not 
to rush upon manifest destruction. Convinced by 
the earnest voice, the earnest eyes, the earnest ges- 
tures, the traveller turned back and was saved. 

1819. EARNESTNESS, Irresistible. Whitefield 
was standing with his arms extended, inviting sin- 
ners to flee from the wrath to come. Just as Tanner 
was preparing to throw a stone he heard the preacher 
exclaim in a voice of thunder, " Thou art the man ! " 
Struck with amazement, his resolution failed him, 
and he remained listening with astonishment to the 
end of the sermon. From that day forward he 
became a changed, a converted man, and subse- 
quently a preacher of the Gospel. — J. R. Andrews, 
Life of Whitefield. 

1820. EARNESTNESS, makes up for other 
things. Abd-el-Mourad, a dervish, and a favourite 
warrior of Orkhan, made a vow never to employ in 
battle but a sabre made of the plane-tree. The 
vigour of his arm gave, it is said, to this weapon 
the weight and the edge of one of iron. — Lamartine. 

1821. EARNESTNESS, with affection, Power of. 

Years ago three American ministers went to preach 
to the Cherokee Indians. One preached very deli- 
berately and coolly ; and the chiefs held a council 
to know whether the Great Spirit spoke to them 
through that man ; and they declared He did not, 
because he was not so much engaged as their head 
men were in their national concerns. Another spoke 
to them in a most vehement manner ; and they again 
determined in council that the Great Spirit did not 
speak to them through that man, because he was 
mad. The third preached to them in an earnest 
and fervent manner; and they agreed that the Great 
Spirit might speak to them through him, because 
he was both earnest and affectionate. The last was 
ever after kindly received. 

1822. EARTH, and heaven. Mr. John Elliot 
was once on a visit to a merchant, and finding him 
in his counting-house, where he saw books of busi- 
ness on the table, and all his books of devotion on 
the shelf, he said to him, " Sir, here is earth on the 
table, and heaven on the shelf. Pray, don't think 
so much of the table as altogether to forget the 
shelf." 

1823. EARTHLY glory, Worth of. Alexander 
the Great wandered to the gates of Paradise, and 
knocked for entrance. " Who knocks ? " demanded 
the guardian angel. "Alexander." "Who is Alex- 
ander ? " " Alexander— the Alexander— Alexander 
the Great — the conqueror of the world." "We 
know him not," replied the angel ; " this is the 
Lord's gate ; only the righteous enter here." — 
Talmud. 

1824. EARTHLY grandeur, and the future. An 

Egyptian mummy was unrolled at Paris at the time 
of the Great Exhibition of 1867. Mummies have 
often been unrolled before, and perhaps nothing 
worthy of special record would have been noted of 
this embalmed body but for the singular accom- 
paniment of a few leaves in its armpits and the 



EASE 



EDUCATION 



complete preservation of their forms, although they 
had lost their colour. That man who goes from 
this world with no other acquisition than gold or 
the memory of bodily satisfactions and enjoyments 
is most fitly symbolised by this mummy, which bore 
no other final token of its earthly grandeur or 
industry than a few dead leaves under its arm. — 
The Higher Ministry of Nature. 

1825. EASE and progress, illustrated. A tra- 
veller who had ridden all day over a hard, stony 
road came at length to a piece of about a mile in 
length, which, having been macadamised, was ex- 
ceedingly pleasant to ride upon. On this little 
tract he trotted backwards and forwards for some 
time, to the great astonishment of all who observed 
him, one of whom, at last, asked what he meant by 
such strange conduct. "Indeed," said he, "and I 
like to let well alone ; now I have got upon a good 
bit of road, why, sure, I should make the best of 
it ; from what I have seen, I don't expect to get 
a better bit of ground the whole way." — Irish 
Anecdotes. 

1826. EASTER morning, Tradition of. The 

simple-hearted peasants in the south of Ireland 
have a tradition that every Easter morning the sun, 
as the mists of dawn clear away, and his full- orbed 
splendour is about to break upon the world, turns 
round three times in his place, and scatters a shower 
of radiant beams over earth and sky ; after which 
he shines steadily, as on other and lesser days. So, 
in the faint twilight of the early morning, when the 
darkness of the night has scarcely melted into the 
first pearly softness of the coming day, old men and 
little children, matrons and maids, climb the nearest 
hill, and from its summit stand gazing, as did the 
wondering apostles on Ascension Day, into the blue 
heaven above them. . . . We smile at the folly that 
is so apparent in this figment of an untutored fancy, 
while, as in all myths and traditions, we catch a 
glimpse of the beautiful thought that lies at its 
root. For are not all things glad when the Easter 
morning breaks ? Does not the sun, even to our 
dull vision, seem to rise with a grander meaning 
of triumph than on common days ? Do not our 
hearts thrill with an intenser joy as we come from 
the gloom of the place where they laid Him, to 
stand with His beloved ones, looking on the empty 
sepulchre, or seeing with Mary the stately, gentle, 
and benignant form of the risen Christ ? — Christian 
Age. 

1827. ECCLESIASTICISM, absurd. The Scot- 
tish Episcopal Church owes its origin to Archbishop 
Laud, whose High-Church principles are supposed 
to pervade it till this day. An anecdote is told of 
two ministers of that communion who both attached 
much virtue to ecclesiastical order and adherence to 
the ecclesiasticism of the past. " I find I can make 
no impression on my people," said the one. "No 
wonder," replied the other ; " your church stands 
north and south." — Rev. Charles Rogers, LL.D. 

1828. EDIFICATION, the aim of Christian 

speech. When Handel's oratorio of the " Mes- 
siah " had won the admiration of many of the 
great, Lord Kinnoul took occasion to pay him 
some compliments on the noble entertainment 
which he had lately given the town. " My lord," 
said Handel, " I should be sorry if I only enter- 
tained them ; I wish to make them better." It is 



to be feared that many speechmakers at public 
meetings could not say as much ; and yet how dare 
any of us waste the time of our fellow immortals in 
mere amusing talk ! If we have nothing to speak 
to edification, how much better to hold our tongue ! 
— Sjpurgeon. 

1829. EDUCATION, A mother's. The first de- 
termining accident in the career of Washington was 
the fact that he had an excellent mother. But 
her mere physical maternity had but little to do 
with his character ; she was his teacher, and to that 
very circumstance may be ascribed the nature of his 
early tastes and habits. Her aim reached higher 
than the frivolous ambition of making her son a 
bright boy ; she educated him for a man. She had 
no weak predilection for brilliant parts ; she aimed 
at a perfect whole. With the magic of a mother's 
touch, which is a secret between her and Heaven, 
she gave an exquisite symmetry to his moral and 
intellectual character. — Elihu Burritt. 

1830. EDUCATION, and economy. When Wil- 
liam Penn was about to leave his family for America, 
his wife, who was the love of his youth, was reminded 
of his impoverishment because of his public spirit, 
and recommended economy — "Live low and spar- 
ingly till my debts be paid." Yet for his children 
he adds, " Let their learning be liberal ; spare no 
cost for such parsimony ; all is lost that is saved." 
— Little's Historical Lights. 

1831. EDUCATION, and life. Once, while Father 
Andre was preaching in a country church, a pack of 
cards flew out of his sleeve, and fell among the audi- 
ence. Every one began laughing. The preacher, 
without being in the least disconcerted, called on 
the larger children that happened to be there to 
collect them together, and, as they brought them, 
inquired how the different cards were called. The 
answers were promptly given. He then put some 
questions out of the Catechism, which, however, they 
were unable to reply to. Then, addressing the fathers 
and mothers — "Is it thus," said he, "that you neglect 
the education of your children ? You introduce them 
into the vanities of life, and by the most criminal 
carelessness permit them to lose their immortal 
souls." — Clerical Anecdotes. 

1832. EDUCATION, Difficulties of. I went to 
one of the principal schools for boys in Hong-Kong, 
and there found a large number of youngsters hard 
at work. I began to ask questions as to their 
studies. I said to the master, "Do these boys learn 
geography ? " " No," he said. " What are they 
doing in arithmetic?" "Nothing." "What his- 
tory do they read?" "None." "Then what on 
earth are they doing ? " " Oh, they are learning the 
classics." And then the explanation followed that 
the unfortunate Chinese child has to go to school 
for four years in order to learn the characters of his 
language and their sounds, without having during 
that time a ghost of an idea of the meaning of what 
he is learning. On the termination of that period 
he enters into the mystery of connecting meaning 
with sign ; and the end of all this learning is merely 
to introduce him to the four great Chinese classics 
— the books which are the standard of all literary ex- 
cellence, and which are the foundation of all their 
knowledge. — Wardlaw Thompson. 

1833. EDUCATION, Distrust of. The Goths 
had no national literature ; literature, in fact, they 



EDUCATION 



EFFORT 



despised. A curious instance of this is given in the 
opposition they raised to the purpose of Amala- 
sunta, who was eager to give the advantage of a 
liberal education to her son Alaric. " No, no," said 
the assembled warriors; "the idleness of study is 
unworthy of a Goth ; high thoughts of glory are not 
fed by books, but by deeds of valour ; he is to be a 
king whom all should dread. Shall he be compelled 
to dread his instructors ? No." 

1834. EDUCATION, God left out of. A child 
(in a French school) was asked the question, so 
common in the training of the young, " To whom 
do you owe all that you are enjoying here — this 
fine schoolroom, these pictures, these books, this 
splendid city, all that gives security, comfort, and 
pleasure to your life ; — who gives it all to you ? " I 
listened languidly at first, but my interest awoke as 
it occurred to me : Surely all this can be leading up 
to but one answer — the established answer — God, 
and that answer may not be given here. And it 
was not given. The answer at last to the question 
put to the child, " Who is your benefactor ? " was 
this, " Et lien, c'est le pays " — (" Your benefactor is 
your country"). The force of civic instruction, 
whatever we may say as to moral, could hardly, 
perhaps, further go. — Matthew Arnold. 

1835. EDUCATION, God remembered in. Napo- 
leon is said to have cherished a profound reverence 
for the religion of the Bible. When the schedule 
of study for Madame Campan's female school was 
presented to him, he found as one regulation, '*' The 
youug ladies shall attend prayers twice a week." 
He immediately took his pen and erased the latter 
words, substituting "every day." 

1836. EDUCATION, Man's, in this world. At 

Salisbury there was a foundry ; and I remember 
that there, for the first time, I saw the way in which 
iron was polished. Hearing creakings and groanings, 
I went in and found a vast hollow wheel into which 
castings were thrown, a ton at a time. This wheel 
was revolved, and inside of it these castings were 
revolved ; and there they crashed, and crashed, and 
crashed on each other ; and the results of their 
tumblings one upon another, with nothing but the 
law of gravity to bring them together, was that they 
finally ground each other smooth, rubbed off all the 
rough edges, so that when they were taken out and 
washed a little they were bright. The whole world 
is turned much in that manner, and men are tumbled 
together in mutual attrition. Some are ruined by 
it, and some are made by it. This is the order of 
Providence, this the method of education, by which 
the race has been developed up to its present con- 
dition. It has been by rude raspings and conflicts 
that manhood has been made. Now pain, and 
sorrow, and disappointments, and discouragements 
seem essential to the production of higher forms of 
manhood in this life. — Beecher. 

1837. EDUCATION, means a higher life. Aris- 
totle being asked in what the educated differ from 
the uneducated, he said, "As the living differ from 
the dead," — Little's Historical Lights. 

1838. EDUCATION, never finished. Some time 
after Louis XIV. had collated the celebrated Bossuet 
to the bishopric of Meaux, he asked the citizens how 
they liked their new bishop. " Why, your Majesty, 
we like him pretty well." "Pretty well ! Why, what 
fault have you to find with him 2 " " To tell your 



Majesty the truth, we would have preferred having 
a bishop who had finished his education ; for when- 
ever we wait upon him we are told that he is at hi3 
studies." 

1839. EDUCATION, of the young. A lady was 
once talking with an archbishop upon the subject 
of juvenile education, and, after some time, the 
lady said, "Well, my lord archbishop, as for my- 
self, I have made up my mind never to put my 
child under religious instruction until he has arrived 
at years of discretion." He replied, " If you neglect 
your child all that time, the devil will not." — 
Clerical Library. 

1840. EDUCATION, valued. When Robert was 
a little boy I saw how deficient I was in educa- 
tion, and I made up my mind that he should not 
labour under the same defects, but that I would 
put him to a good school and give him a liberal 
training. I was, however, a poor man. ... I be- 
took myself to mending my neighbour's clocks. — The 
Father of Robert Stephenson. 

1841. EFFEMINACY, Influence of. When Cyrus 
received intelligence that the Lydians had revolted 
from him, he told Crcesus, with a good deal of emo- 
tion, that he had almost determined to make them 
all slaves. Croesus begged him to pardon them. 
"But," said he, "'that they may no more rebel or 
be troublesome to you, command them to lay aside 
their arms, to wear long vests and buskins ; that is, 
to vie with each other in the elegance' and richness 
of their dress. Order them to drink and sing and 
play, and you will soon see their spirits broken, and 
themselves changed to the effeminacy of women, so 
that they will no more rebel, nor give you further 
uneasiness." 

1842. EFFORT, Encouraging to. Sir Walter 
Scott relates, in his autobiography, that when he 
was a child one of his legs was paralysed, and when 
medical skill failed a kind uncle induced him to 
exert the muscles of the powerless limb by drawing 
a gold watch before him on the floor, tempting him 
to creep after it, and thus keeping up and gradually 
increasing vital action and muscular force. So God 
deals with us in our spiritual childhood and the 
weakness of our faith. He holds the blessings be- 
fore us, so as to tempt us to creep after them. — 
Clerical Library. 

1843. EFFORT, Individual. I remember once 
seeing nearly a thousand men marching through 
the streets of a Northern city when the clocks in 
the church-towers were tolling out the midnight 
hour. Neither moon nor star appeared in the 
sombre sky, and the lamps along the streets were 
only twinkling beams of light, which vainly tried 
to lighten the gloom of the dull November air. 
But wherever the trampling of those feet was heard 
a light — clear, full, and brilliant — lit up the streets 
and houses, illumined the statues, and was flashed 
back from every window and friendly gilded sign. 
Every face shone bright, every form stood clear, 
and the dull dark night, right up into the gloom, 
glowed and gleamed as with the light of morn. 
How was that ? Every man carried a pitch-pine 
torch, each flashing its little measure of light upon 
the sombre night, and so together they conquered 
and created day. To every Christian it is given 
not only to carry a torch, but to be a torch. He 
himself is to be set alight, to move in and out 



EFFORT 



( 196 ) 



EFFORTS 



through this world's sad shadow-land — a peripatetic 
illumination to give light to them that sit in dark- 
ness, and to guide their feet into the way of peace. 
— Rev. Jackson Wray. 

1844. EFFORT, for others and prayer. When 
Duke George of Saxony lay on his deathbed and 
was yet in doubt to whom he should flee with his 
soul, whether to the Lord Christ and His dear 
merits, or to the Pope and his good works, there 
spoke a trusty courtier to him: "Your Grace, 
straightforward makes the best runner" That word 
had lain fast in my soul. I had knocked at men's 
doors (for missionary schemes in Africa), and found 
them shut ; and yet the plan was manifestly good 
and for the glory of God. What was to be done ? 
Straightforvjard makes the lest runner. I prayed 
fervently to the Lord, laid the matter in His hand, 
and as I rose up at midnight from my knees I said, 
with a voice that almost startled me in the quiet 
room, "Forward now, in God's name." From that 
moment there never came a thought of doubt into 
my mind. — Louis Harm. 

1845. EFFORT, Individual. When John Williams, 
the martyr missionary of Eromanga, went to the 
South Sea Islands, he took with him a single banana- 
tree from an English nobleman's conservatory. And 
now, from that single banana-tree, bananas are to 
be found throughout whole groups of islands. Before 
the Negro slaves in the West Indies were emanci- 
pated a regiment of British soldiers was stationed 
near one of the plantations. A soldier offered to 
teach a slave to read, on condition that he would 
teach a second, and that second a third, and so on. 
This he faithfully carried out, though severely 
flogged by the master of the plantation. Being 
sent to another plantation, he repeated the same 
thing there, and when at length liberty was pro- 
claimed throughout the island, and the Bible 
Society offered a New Testament to every Negro 
who could read, the number taught through this 
slave's instrumentality was no less than 600. — 
Irish Congregational Magazine. 

1846. EFFORT, Individual, illustrated. The 

Rev. Spencer Compton, the earnest evangelical Epis- 
copal minister at Boulogne, relates the following 
incident : — " During a voyage to India I sat one 
dark evening in my cabin, feeling thoroughly un- 
well, as the sea was rising fast, and I was but a 
poor sailor. Suddenly the cry of " Man overboard ! " 
made me spring to my feet. I heard a trampling 
overhead, but resolved not to go on deck, lest I 
should interfere with the crew in their efforts to 
save the poor man. ' What can I do?" I asked 
myself, and instantly unhooking my lamp, I held 
it near the top of my cabin and close to my bull's- 
eye window, that its light might shine on the sea, 
and as near the ship as possible. In half a minute's 
time I heard the joyful cry, f It's all right ; he's 
safe ; ' upon which I put my lamp in its place. The 
next day, however, I was told that my little lamp 
was the sole means of saving the man's life ; it was 
only by the timely light which shone upon him that 
the knotted rope could be thrown so as to reach him." 

1847. EFFORT, Misapplied. As soon as the 
weather would permit, the Jamestown colonists 
began to stroll about the country digging for gold. 
In a bank of sand some glittering particles were 
found, and the whole settlement was in a blaze of 



excitement. . . . Fourteen weeks of the precious 
spring-time, that ought to have been given to plough- 
ing and planting, were consumed in this stupid 
nonsense. Even the Indians ridiculed the madness 
of the men who, for imaginary grains of gold, were 
wasting their chances for a crop of corn. — Bidpath, 
History of W. S. {condensed). 

1848. EFFORT, not to be wasted in a crisis. 

"It is false," says Napoleon, "that we fired first 
with blank charge ; it had been waste of life to do 
that ! Most false, the firing was with sharp and 
sharpest shot." — Carlyle, End of French Revolution. 

1849. EFFORT, Personal. In a meeting held in 
the Meionian, in Boston, January 5th, 1869, the 
subject of personal effort and personal influence was 
introduced ; and after others had alluded to its 
importance, an intelligent man arose, and briefly 
said, " Ten years ago a deacon of the church came 
to me, and taking me by the hand, and putting his 
hand on my shoulder, and calling me by name, 
said, 'Isn't it time for you to find your Saviour?' 
I turned to him and said, ' Deacon, you mind your 
business, and I will mind mine.' He left me, but 
those words, ' Isn't it time for you to find your 
Saviour,' followed me, and I could not escape from 
them until I found my Saviour and was forgiven." 

1850. EFFORT, Victory of. I have a door with 
a patent lock, which was designed to keep burglars 
out, and which I know will, because it keeps the 
owner out a good deal of the time ! I go and put 
in the key, and push, and wait for the bolt to fly 
back with a click — for only when that is heard is 
it worth while to attempt to open the door ; but it 
does not come. The door now and then has the 
sulks ; and I have sometimes stood, and stood, and 
stood, working at that lock. There was no help for 
it. It was a choice between staying out and open- 
ing that door. I have had to try perhaps twenty 
times before I could just exactly hit that little slide 
inside. And I have taken hold of the handle and 
pushed, and pushed, and said, " I am bound to get 
in ; I must get in ; I will get in." And after infi- 
nite attempts, at last I hear the welcome click. If 
I had given up after a. few trials, I might have 
found my lodging where I could ; but I said to the 
door, " You have got to come open ; you shall come 
open; and I did get it open, and got in." — Beecher. 

1851. EFFORTS, seemingly hopeless at first. If 

we look back to the history of efforts which have made 
great changes, it is astonishing how many of them 
seemed hopeless to those who looked on at the begin- 
ning. Take what we have all heard and seen some- 
thing of — the effort after the unity of Italy. Look 
into Mazzini's account of his first yearning, when 
he was a boy, after a restored greatness and a new 
freedom to Italy, and of his first efforts as a young 
man to rouse the same feelings in other young men 
and get them to work towards a united nationality. 
Almost everything seemed against him : his country- 
men were ignorant or indifferent, Governments hos- 
tile, Europe incredulous. Of course the scorners 
often seemed wise. Yet you see the prophecy lay 
with him. — George Eliot. 

1852. EFFORTS, Value of indirect You see 

that this wrought-iron plate is not flat ; it sticks up 
a little towards the left — "cockles," as we say. How 
shall we flatten it ? Obviously, you reply, by hitting 



EGOTISM 



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ELECTION 



down on the part that is prominent. Well, here is 
a hammer, and I give the plate a blow as you 
advise. Harder, you say. Still no effect. Another 
stroke. Well, there is one, and another, and another. 
The prominence remains ; you see the evil is as great 
as ever — greater, indeed. But this is not all. Look 
at the warp which the plate has got near the oppo- 
site edge. Where it was flat before it is now 
curved. A pretty bungle we have made of it. 
Instead of curing the original defect we have pro- 
duced a second. Had we asked an artisan prac- 
tised in "planishing," as it is called, he would have 
told us that no good was to be done, but only mis- 
chief, by hitting on the projecting part. He would 
have taught us how to give variously directed and 
specially adjusted blows with a hammer elsewhere, 
so attacking the evil not by direct but indirect 
action. — Herbert Spencer. 

1853. EGOTISM, and misanthropy. In order to 
be a misanthrope one must be an egotist dwarf- 
ing the objects of his spite, and exaggerating the 
small atom that has arrayed itself against the uni- 
verse. It is a species of insanity, wherein a mind 
has lost perception of the correct relationship between 
different existences. The poor hypochondriac who 
imagined himself a mountain was a living satire on 
many of his fellow-creatures, who differed only in 
being able to keep similar delusions to themselves. 
—E. P. Roe. 

1854. EGOTISM, End of. The wise old Greeks 
say that the lovely youth Narcissus resisted every 
charm, until he came to look in a still and clear 
pool. It shone like a mirror. In it he saw his 
own beautiful form, and fell in love with it, thinking 
it a deity. That love, necessarily unrequited, was 
his death, as all self-love must ever be. — Rev. R. H. 
Lovell. 

1855. EGOTISM, Example of. " Sandy, what is 
the state of religion in your town?" "Bad, sir; 
very bad. There are no Christians except Davis 
and myself, and I have many doubts about Davis." — 
San Francisco Bulletin. 

1856. EGOTISM, the source of self-deception. 

To his own mind he (Napoleon) was the source and 
centre of duty. He was too peculiar and exalted 
to be touched by the vulgar stain called guilt. 
Crimes ceased to be such when perpetrated by himself. 
Accordingly he always speaks of his transgressions 
as of indifferent acts. He never imagined that they 
tarnished his glory or diminished his claim on the 
homage of the world. In St. Helena, though talk- 
ing perpetually of himself, and often reviewing his 
guilty career, we are not aware that a single com- 
punction escapes him. — Channing. 

1857. ELECT, and love for souls. Looking 
through a large library the other day, I came upon an 
old collection of tracts, printed some two hundred 
years ago, and one of them, written by an Oxford pro- 
fessor, bore the wonderful title, " Moral reflections 
upon the number of the elect, proving plainly that 
not one in a hundred thousand, probably not one 
in a million, from Adam to our time, shall be saved." 
Another Oxford professor, Dr. Legge, when visiting 
York some years ago, gave me an extract from a 
Buddhist liturgy in use in China at the present 
hour. I frankly confess that in all religious litera- 
ture outside of the New Testament I know nothing 
equal to this Buddhistic vow which expressed the 



purpose of Gotama : — " Never will I seek or receive 
private salvation, never enter final peace alone ; but 
for ever and everywhere will I live and strive for 
the universal redemption of every creature." There 
can be no difficulty in determining which of the 
two statements is most representative of the spirit 
and purpose of Jesus Christ. — Rev. John Hunter 
(condensed). 

1858. ELECT, Feeling of unworthiness in. That 
Calvinism was not very dark or sulphurous seems 
to be shown from his (Rev. John Newton) repeat- 
ing with gusto the saying of one of the old women 
of Olney when some preacher dwelt on the doctrine 
of predestination. " Ah, I have long settled that 
point ; for if God had not chosen me before I was 
born, I am sure He would have seen nothing to 
have chosen me for afterwards ! " — Smith's Cowper. 

1859. ELECT, Final perseverance of. "It is 

terrible, yea, it is very terrible," he (Cromwell on 
his deathbed) murmured three times in succession, 
"to fall into the hands of the living God ! Do 
you think," said he to his chaplain, " that a man 
who has once been in a state of grace can ever 
perish eternally?" "No," replied the chaplain; 
" there is no possibility of such a relapse." " Then 
I am safe," replied Cromwell ; for at one time I 
am confident that I was chosen. ... I am the 
most insignificant of mortals," continued he after a 
momentary lapse ; " but I have loved God, praised 
be His name, or, rather / am beloved by Him." — 
Lamar tine. 

1860. ELECT, Final perseverance of. The 

wearied one, that very night before the Lord took 
him to his everlasting rest, was heard thus, with 
oppressed voice, speaking, "Truly God is good ; in- 
deed He is ; He will not " Then his speech 

failed him ; but I apprehend it was, " He will not 
leave me." — Carlyle [GromweWs Life and Letters). 

1861. ELECT, how chosen. " The elect are who- 
soever zcill," Beecher once said ; " the non-elect are 
whosoever won't." — B. 

1862. ELECT, Small number of. When Dr. 
Hussey preached at Watford on the small number 
of the elect, he asked whether, if the arch of 
heaven were to open, and the Son of man should 
appear to judge His hearers, it were quite certain 
that one of us, he exclaimed in a voice of thunder, 
would be saved. During the whole of this apos- 
trophe the audience was agonised. At the ultimate 
interrogation, we are told, there was a general 
shriek, and some fell to the ground. — Clerical 
A necdotes. 

1863. ELECTION, Conditional. A man of colour 
who had received the Gospel became a preacher 
amongst his brethren. He was addressed on one 
occasion by his master in these words : "And so I 
hear that you have become a preacher, Sam, and 
that you believe in election." " Well, yas, sah, I 
believe dat truth is clearly revealed in the Word of 
God." " And I suppose, Sam, that you think that 
you are one of the elect," rejoined the master. 
" Well, sah, I'se prepared to say dat I gib all dili- 
gence to make my calling and election sure, dat is 
true." " But I suppose you don't think I am one of 
the elect," said Sam's master. The sable preacher 
gave an answer which is well worth quoting. Sam 
knew his master was given to the pursuit of pleasure, 



ELECTION 



( 19S ) 



ENCOURAGEMENT 



money, and the service of sin. Very quietly he 
replied, " Wall, massa, I am not sure about dat : 
dis I know — I neber knew of an election where dar 
was no candidate." — Henry Yarley. 

1864. ELECTION. Test of. A gentleman 0: Ar- 
minian principles, being about to pay a Cornish 
miner, who was a Calvinist, a certain sum of money, 
addressed him thtis : " Is it decreed that I shall pay 
thee this money ? ' ; The miner promptly replied, 
" Put it into my hand, and I'll tell you," Is it not 
to be wished that many professors of religion would 
imitate the conduct of the miner, and infer their 
" election of grace " merely from their actually pos- 
sessing the blessing of grace ? — Clerical Library. 

1365. ELEVATING men. Secret of. A gentle- 
man, going into the room where his son was taking 
lessons in singing, found the tutor urging the boy 
to sound a certain note. Every time the lad made 
an attempt, however, he fell short, and his teacher 
kept saying, "Higher! higher!" But it was all 
to no purpose, until, descending to the tone which 
the boy was sounding, the musician accompanied 
him with his own voice, and let him gradually up 
to that which he desired to sing; and then he 
sounded it with ease. We must put ourselves in 
some respects upon a level with those whom we 
would elevate, if we would be successful in raising 
them. 

1866. ELEVATION, sometimes a loss. When 
the Duke of Orleans proposed to make Fontenelle 
perpetual President of the Academy of Sciences, his 
reply was, " Take not from me, my lord, the delight 
of living with my equals." — Horace Smith. 

1867. ELOQUENCE, Cultivation of. Demos- 
thenes took, as you know, unbounded pains with his 
voice, and Cicero, who was naturally weak, made a 
long journey into Greece to correct his manner of 
speaking. With far nobler themes, let us not be 
less ambitious to excel. f; Deprive me of everything 
else," says Gregory, of Nazianzen, "but leave me 
eloquence, and I shall never regret the voyages 
which I have made in order to study it." — I 
Sp urg eon. 

1868. ELOQUENCE, consecrated.. Power of. 
The late Rev. Dr. Andrew Carstairs, minister of 
Anstruther- Wester, was reputed for the excellence 
of his communion addresses. He was in the habit 
of exhorting tables at the celebration of the com- 
munion at Dunino. The parish minister asked an 
elderly widow as to her opinion of the Doctor's ser- 
vices. " 'Deed, sir," said the widow, " I just begin 
to greet whan Dr. Carstairs begins to speak, for I 
ken I'm sure he'll mak' me greet before he's dune." 
— Rev. Charles Rogers, LL.I). 

1869. ELOQUENCE, may be ineffective. There 
is a story told of a saint who preached to the fishes 
a most delightful sermon. The fishes were all 
charmed ; but the narrator says — 

" The sermon now ended, 
Eich turned and descended ; 
The pikes went on stealing ; 
The eels went on eeling ; 
Much delighted were tuey — 
But preferred the old way." 

It is well to please an audience ; but please it to 
its edification. Make the truth stick. — Spurgeon. 

1870. ELOQUENCE, ought not to be misused. 
Papinian, the counsellor of Severus, was put to 



death, sc Gibbon tells us, because he refused :: u=; 
his eloquence in apologising for a murder. 6 It 
was easier," be said, "'to commit than ::> justify a 
parricide." — B. 

1871. EMANCIPATION. Hour of. ^ The 1st of 

August 1534: was the day on which the emancipa- 
tion of 700,000 of our colonial slaves took place. 
I " Throughout the colonies the churches and chapels 
j were thrown open, and the slaves crowded into them 
' on the evening of the 31st July. As the hour of 
midnight approached they fell upon their knees and 
I awaited the solemn moment, all hushed in silent 
prayer. When twelve sounded from the chapel 
bells they sprang upon their feet, and through every 
island rang the glad sound of thanksgiving to the 
Pather of all, for the chains were broken and the 
slaves were free." — Heroes of Britain. 

1572. EMOTIONS, as toward man and God.. 

contrasted. All human emotion towards human 
beings is fluctuating, and made up of opposite in- 
gredients, even towards our earthly father : towards 
God, unmingled and one, and this unmingledness 
and oneness is in truth a new emotion ; it exists 
nowhere else. Men's conduct seldom shows this ; 
but it is in the soul of many, most men I once 
saw in a dream a most beautiful flower, in a wide 
bed of flowers, all of which were beautiful But 
this one flower was especially before my soul for a 
I while as I advanced towards the place where they 
all were growing. Its character became more and 
more transcendent as I approached, and the one 
large fiovrc-r cf which i: consisted vras lifted up c:n- 
. -i.:..-'--.-" I :••/'■• \ - ■■ L ,. — 

a prismatic globe, quite steady, and burning with a 
purity and sweetness, and almost an affectionate 
spirit of beauty, as if it were alive. — Professor 
Wilson. 

1573. ENCOURAGEMENT, and faith. When 

menaced by Indian war and domestic rebellion, 
when distrustful of those around him, and appre- 
hensive of disgrace at court, he (Columbus) sank 
for a time into complete despondency. Ia this hour 
of gloom, when abandoned to despair, he heard in 
I the night a voice addressing him in words of com- 
fort, " O man of little faith ! why art thou cast 
down ? Fear nothing, I will provide for thee. 
The seven years of the term of gold are not expired; 
in that, and in all other things, I will take care of 
thee." — Washington Irving. 

1874. ENCOURAGEMENT, Timely. As Luther 

was passing to the assembly-room of the Diet a 
noted commander, G-eorge Ton Fr ttndsberg, touched 
him on the shoulder, and said, " My dear monk, 
thou art now about taking a step the like of which 
neither I nor many a commander on the hardest- 
fought battlefield has ever taken. If thou art 
j right and sure of thy cause, proceed in God's name, 
and be of good cheer ; God will not forsake thee," — 
Littles Historical Lights. 

1S75. ENCOURAGEMENT. Use of. Once a 
house caught fire, and a little child was seen at a 
window in the topmost of three stories, A fireman 
went up the ladder to the rescue, but when he 
reached the second floor smoke and fire burst upon 
him, and he wavered. Some one in the crowd cried. 
" Cheer him I" and cheer upon cheer went up ; and 
up went the man and rescued that little child. — 
Moody. 



END 



( 199 ) 



ENEMIES 



1876. END, Premonitions of. Dr. Arnold's last 
subject given to his pupils for an exercise was, 
" Domus ultima" ("The last house"); the last 
translation for Latin verses, Spenser's verses on the 
death of Sidney, and the last words in his lecture 
on the New Testament, " It doth not yet appear 
what we shall be ; but we know that when He shall 
appear we shall be like Him, for we shall see Him 
as He is." He observed with solemnity that "the 
mere contemplation of Christ shall transform us 
into His likeness." — Life's Last Hours. 

1877. END, Unconscious sense of. Churchill, in 
the unfinished " Journey," the last fragment found 
among his papers, showed a strange unconscious 
kind of sense of being near his end. He calls it 
the plain unlaboured J ourney of a Day, and closes 
with the line — 

" I on my journey all alone proceed ! " 

The poem was not meant to close here, but a greater 
Hand interposed. That line of mournful significance 
is the last that was written by Churchill ! — Timbs. 

1878. ENDEAVOUR, Fruitless. A tale of chi- 
valry relates how the fair Astrid wandered in the 
moonlight seeking flowers for the wreath she was 
twining, but always when the last had just been 
woven in the garland it would drop asunder in her 
hands, and she had to begin again her sad endeavour, 
ever renewed, and ever in vain. It is an allegory 
of the ceaselessness, and yet the fruitlessness, of these 
human endeavours and enterprises of ours. — B. 

1879. ENDEAVOURS, Value of. Sir Richard 
Sutton, when ambassador to Prussia, was taken by 
Frederick the Great to see his regiment of giants. 
He said, "Do you think any regiment in the 
English army could fight my men, man for man ? " 
"Well, your Majesty," he said, "I don't know; 
but I know half the number would try at it." It 
often happened that those who tried at a thing did 
it. — Spurgeon. 

1880. ENDOWMENTS, Danger of. Some one 
offered me money the other day to found a scholar- 
ship in connection with my college. I declined. 
Why should I gather money which would remain 
after I am gone to uphold teaching of which I 
might entirely disapprove ? No ! Let each genera- 
tion provide for its own wants. Let my successor, 
if I have one in the college, do as I have done, and 
secure the funds which he needs for his own teach- 
ing. I wish there were no religious endowments 
of any shape or kind among Dissenters or Church- 
men, for I never yet knew a chapel enjoying an 
endowment which did not find that instead of its 
being a blessing it was a curse. One great object 
of every religious teacher should be to prevent the 
creation of external appliances to make his teaching 
appear to live when it is dead. If there were no 
endowments an error would soon burst up, whereas 
an artificial vitality is imparted to it by bolstering 
it up with endowments. — Spurgeon. 

1881. ENDOWMENTS, Danger of. An old tra- 
dition bears, that when Constantine, the Emperor, 
first endowed the Church a voice was heard from 
heaven crying out, "This day is poison poured into 
her I " Whatever may be thought of the tradition, 
no one can doubt the fulfilment of the prophecy. — 
Horace Smith. 



1882. ENDURANCE, Courting. St. John of the 
Cross had two places offered him to die at. At one 
of them his enemy was the prior. He bade them 
carry him hither, for there he would have most to 
endure. The infamous prior treated him with the 
utmost severity, although his implacable hatred 
had already heaped every wrong in his power on 
the dying saint. — Vaughan. 

1883. ENDURANCE, Patient. Speaking of the 
silent and patient endurance of the Irish peasantry 
during the famine in 1847, Elihu Burritt says : — 
" I spent four days in Skibbereen, the most dis- 
tressed district of Ireland. From morning till 
night I was out, exploring the dark habitations of 
hunger, and saw sights and heard sounds of the 
human voice which haunted my dreams for years 
afterwards. . . . One misty morning I lifted a piece 
of old tarpaulin from a form lying on a dung-heap 
in a farmer's barn-yard. And there was the dead 
body of a man who had laid down there and died 
among the farmer's pigs and poultry, when a single 
chicken would have saved his life. But they were 
the property of another ; and at death's door, with 
sweet life pleading within him with its thousand 
longings, he dared not slay and eat in the dark the 

j smallest of the brood to save him from dying on 
■ the dung-heap." 

1884. ENDURANCE, Patient, necessary. As to 

. the fighting part of the matter, the men of all nations 
are pretty much alike ; they fight as much as they 
find necessary, and no more. But, sir, for the grand 
essential in the'composition of the good soldier give 
me the Dutchman — he starves well. — General Daniel 
Morgan. 

1885. ENDURANCE, silent, Secret of. There 
lived in a village near Burnley a girl who was per- 
secuted in her own home because she was a Chris- 
tian. She struggled on bravely, seeking strength 
from God, and rejoicing that she was a partaker of 
Christ's sufferings. The struggle was too much for 
her, but He willed it so ; and at length her suffer- 
ings were ended. When they came to take off the 
clothes from her poor dead body, they found a 
piece of paper sewn inside her dress, and on it was 
written, "He opened not His mouth." 

1886. ENEMIES, conquered. Some courtiers re- 
proached the Emperor Sigismond that, instead of 
destroying his conquered foes, he admitted them to 
favour. "Do I not," replied this illustrious monarch, 
" effectually destroy my enemies when I make them 
my friends 1 " 

1887. ENEMIES, Detraction of. In the Roman 
Catholic Church the person who shows cause against 
the canonisation of one proposed for sainthood is 
called advocatus diaholi. He insists upon the weak 
points in the good man's or woman's life. Hence 
the name is sometimes applied to all who detract 
from the character of good men. Most men have 
their advocatus diaholi. — American Cyclopaedia. 

1888. ENEMIES. Gentleness towards. The only 
point Luther promised to reconsider when before 
the Diet at Worms was the violence of his language 
against his enemies. — Good Words. 

1889. ENEMIES, help a good cause. Sir Thomas 

More, being Lord Chancellor, and having several 
persons accused of heresy and ready for executioa, 



ENEMIES 



( 200 ) ENGAGEMENTS 



offered to compound with one of them, named 
George Constantine, for his life upon the easy 
terms of discovering to him who they were in Lon- 
don that maintained Tindal beyond the sea. After 
the poor man had obtained as good a security for 
his life as the honour and truth of the Chancellor 
could give, he told him it was the Bishop of London 
who maintained him, by purchasing the first im- 
pression of his Testaments. The Chancellor smiled, 
and said he believed that he spoke the truth. 

1890. ENEMIES, Love of. The venerable Dr. Duff 
once read the Sermon on the Mount to a number of 
Hindoo youths, and when he came to the passage : 
" I say unto you, love your enemies, bless them that 
curse you, do good to them that hate you, and pray 
for them that despitefully use you and persecute 
you," so deep and intense was the impression pro- 
duced on one of them that he exclaimed in ecstasy, 
" Oh ! how beautiful, how divine ! this is the truth, 
this is the truth ! " and for days and weeks he could 
not help exclaiming, " Love your enemies I " con- 
stantly exclaiming, " How beautiful! Surely this is 
the truth." 

1891. ENEMIES, Love your. A little before 
Tetzel's death, Luther, hearing of his anguish of 
mind, and sympathising with him in his distress, 
wrote to him in the most kind and consolatory 
strains, and begged him not to be distressed at the 
recollection of anything that had passed between 
them. 

1892. ENEMIES, of the upright. A certain 
honest and God-forbearing man, at Wittenberg, 
told me that though he lived peaceably with every 
one, hurt no man, was ever quiet, yet many people 
were enemies unto him. I comforted him in this 
manner : " Arm thyself with patience, and be not 
angry though they hate thee ; what offence, I pray, 
do we give the devil ? What ails him to be so 
great an enemy unto us ? Only because he has not 
that which God has ; I know no other cause of his 
vehement hatred towards us. If God give thee 
to eat, eat ; if He cause thee to fast, be resigned 
thereto ; gives He thee honours, take them ; hurt 
or shame, endure it ; casts He thee into prison, 
murmur not ; will He make thee a king, obey him ; 
casts he thee down again, heed it not." — Luther s 
Table Talk. 

1893. ENEMIES, Treatment of. When Marshal 
Narvaez, it is related, was on his deathbed, his 
confessor asked him if he freely forgave all his 
enemies. " I have no enemies," replied the dying 
Marshal proudly. "Everybody must have made 
enemies in the course of his life," suggested the 
priest, mildly, " Oh, of course," replied the Marshal, 
" I have had a great number of enemies in my time, 
but I have none now. I have had them all shot ! " 

1894. ENEMIES, Treatment of. During the 
American Revolutionary War there was living in 
Pennsylvania Peter Miller, pastor of a little Baptist 
church. Near the church lived a man who secured 
an unenviable notoriety by his abuse of Miller and 
the Baptists. He was also guilty of treason, and 
was for this sentenced to death. No sooner was 
the sentence pronounced than Peter Miller set out 
on foot to visit General Washington at Philadelphia, 
to intercede for the man's life. He was told that 
his prayer could not be granted. "My friend!" 
exclaimed Miller ; " / have not a worse enemy living 



than that man/' " What ! " rejoined Washington, 
" you have walked sixty miles to save the life of your 
enemy ? That, in my judgment, put's the matter 
in a different light ; I will grant you his pardon." 
The pardon was made out, and Miller at once pro- 
ceeded on foot to a place fifteen miles distant, where 
the execution was to take place on the afternoon of 
the same day. He arrived just as the man was 
being carried to the scaffold, who, seeing Miller in 
the crowd, remarked, "There is old Peter Miller. 
He has walked all the way from Ephrata to have 
his revenge gratified to-day by seeing me hung." 
These words were scarcely spoken before Miller 
gave him his pardon, and his life was spared. 

1895. ENEMY, Loving. A slave, who had, by 
the force of his sterling worth, risen high in the 
confidence of his master, saw one day, trembling in 
the slave- market, a Negro, whose grey head and 
bent form showed him to be in the last weakness 
of old age. He implored his master to purchase 
him. The old man was bought and conveyed to 
the estate. When there, he who had pleaded for 
him took him to his own cabin, placed him in his 
own bed, fed him at his own board, gave him 
water from his own cup ; when he shivered, carried 
him into the sunshine ; when he drooped in the 
heat, bore him softly to the shade. "What is the 
meaning of all that ? " asked a witness. " Is he 
your father?" "No." "Is he your brother?" 
" No." " Is he, then, your friend ? " " No ; he is 
my enemy. Years ago he stole me from my native 
village, and sold me for a slave ; and the good Lord 
has said, ' If thine enemy hunger, feed him ; if he 
thirst, give him drink : for in so doing thou shalt 
heap coals of fire on his head.' " 

1896. ENEMY, Treatment of. A certain Italian, 
having his enemy in his power, told him there was 
no possible way for him to save his life unless he 
would immediately deny and renounce his Saviour. 
The timorous wretch, in hopes of mercy, did it ; when 
the other forthwith stabbed him to the heart, say- 
ing that now he had a full . and noble revenge, 
for he had killed at once both his body and soul. 

1897. ENERGY and decision, Effects of. At 

the Battle of Fort Donelson, when ready for the 
final assault, General Buckner, the Confederate com- 
mander, proposed an armistice to settle terms of 
capitulation. Grant wanted no armistice. He knew 
his advantage, and replied, " No terms but uncon- 
ditional and immediate surrender can be accepted. 
I propose to move immediately upon your works." 
Buckner surrendered forthwith. — Little's Historical 
Lights. 

1898. ENERGY, counts as well as numbers. 

Darius sent to Alexander the Great a bag of 
sesame-seed, symbolising the number of his army. 
In return Alexander sent a sack of mustard-seed, 
showing not only the numbers, but the fiery energy 
of his soldiers. — D 'Ilerhelot, 

1899. ENERGY, Worth of. With such tremen- 
dous energy did Napoleon attack the English, and 
Austrian armies that he received from his anta- 
gonists the sobriquet of the one hundred thousand 
men, his presence in the field being considered 
equal to that force. — Life of Napoleon. 

1900. ENGAGEMENTS, how kept sometimes. 

I had engaged to give a lecture for five dollars. 



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ENTHUSIASM 



After it was over a grave-looking deacon came to | 
me and. said, " Mr. Holmes, we agreed to give you 
five dollars, but your talk wasn't just what we 
expected, and I guess that tew-fifty will dew." — 
Oliver Wendell Holmes. 

1901. ENJOYMENT, All that is left of. A more 
extraordinary legacy than that bequeathed to his 
fellow-citizens by Father la Loque cannot well 
be imagined. At his death his body was found 
stretched on a miserable bed in an attic of the 
Quartier de Grenelle, which is anything but a 
fashionable district of Paris. He was an old man, 
had lived in the simplest way, sustaining himself 
almost entirely on bread. His room contained 
hardly any furniture, yet hid in a corner was found 
a little cupboard with numerous shelves, and on 
these were sorted with the greatest order regiments 
of corks. In the centre was a manuscript written 
by the Pere la Loque, on which he stated that he 
had formerly been in possession of considerable 
wealth, now squandered ; that of all his greatness 
there remained but these corks, drawn in better 
times to welcome many a friend who now had for- 
gotten him ; that age and ruin had taught their 
moral, and that on each cork would be found 
written its history. This the old man did, hoping 
that it would serve as a timely warning, and that, 
placed on the shelves of some museum or of a philo- 
sopher's study, they might be found to illustrate 
human nature. On one of the corks was an inscrip- 
tion to this effect — " Champagne cork ; bottle 

emptied 12th of May 1843, with M. B , who 

wished to interest me in a business by which I was 
to make ten millions. This affair cost me 50,000 f. 
M. B escaped to Belgium. A caution to ama- 
teurs." On another appears the following note : — 
" Cork of Cyprus wine, of a bottle emptied on the 
4th of December 1850, with a dozen fast friends. 
Of these 1 have not found a single one to help me on 
the day of my ruin." — Once a Week. 

1902. ENJOYMENT, may surfeit. In travelling 
abroad, in going through Switzerland, in visiting 
galleries, in seeking out those rarities of which I 
had read, and about which I knew much, but which 
I had never beheld, with good health and pleasing 
society, I went from day to day to the maximum of 
possibility. I enjoyed until there was no more 
power in me to enjoy, and stopped long before the 
sun went down, simply because I was used up. I 
could carry a pretty good load for a while ; but I 
frequently had a realising sense that there was a 
definite limit to the capacity of a man to carry 
things, even when they were accessible to him. 
You may look until your eye ceases to see what you 
look upon. You may listen until your ear fails to 
hear the sounds which fall upon it. You may enjoy 
until the fibre says, " I cannot vibrate any more." 
And a man thanks sleep at last, as the unnamed 
and unknown luxury of luxuries. — Beecher. 

1903. ENJOYMENTS, Fleeting nature of. Mon- 
sieur de L'Enclos, a man of talent in Paris, educated 
his daughter Ninon with a view to the gay world. 
On his deathbed, when she was about fifteen, he 
addressed her in this language — "Draw near, 
Ninon ; you see, my dear child, that nothing more 
remains for me than the sad remembrance of those 
enjoyments which I am about to quit for ever. But, 
alas ! my regrets are useless as vain. You, who will 



survive me, must make the best of your precious 
time." 

1904. ENNUI, Cure of. An Eastern caliph, being 
sorely afflicted with ennui, was advised that an 
exchange of shirts with a man who was perfectly 
happy would cure him. After a long search he 
discovered such a man, but was informed that the 
happy fellow had no shirt. 

1905. ENTERPRISE, and perseverance. Years 
ago a young civil engineer, surveying a great national 
road, came upon the Niagara river some miles below 
the cataract. Carefully he approached the precipi- 
tous bank and looked over ; and as he saw, hundreds 
of feet below, the wild torrent, rushing and roaring 
through the mighty chasm, dashing its breakers 
twenty feet high against its adamantine barriers, 
he recoiled disheartened, affrighted. Here seemed 
a physical ordinance of heaven that he could not — 
dare not pass. But as he considered, he grew bolder. 
He might cross it — he would cross it. Presently you 
find him pledging himself to the company concerned 
in the road, that, on certain conditions, he would at 
the expiration of a twelvemonth drive a harnessed 
horse right over the abyss. The conditions were 
agreed to. Then he approached the precipice. With 
a child's kite he bore a small cord to the far side ; 
with that a stronger cord was carried over ; then a 
rope ; then a great cable ; and then granite piers 
were raised, supporting iron cables, whereon to lay 
timbers. The twelvemonth passed, and though the 
work was unfinished, yet the young man's fears were 
gone. He was bound to keep his promise. A single 
row of planks lay along the half-appointed wires, 
without guard or balustrade. He appeared with 
his harnessed horse on the brink, and though the 
creature trembled in every limb, and the planks 
shook at the tread, and the frail roadway swayed 
in the strong wind, yet, with an iron will and hand, 
the fearless driver forced it on and over that terrible 
path. And to-day behold how the immense com- 
merce of two nations and the wealth and fashion 
of all lands rush thoughtlessly, fearlessly, over that 
grand barrier of nature, filling all the air with the 
hum of industry and the joyous songs of pleasure ! 
— Wadsworth. 

1906. ENTERPRISE, Stimulus to. The ancient 
islanders of the Mediterranean, in order to teach 
their children the use of the bow and the art of 
war, suspended their breakfast every morning from 
the bough of a tree, and made them shoot for it, 
well knowing that their hunger would sharpen their 
aim as well as their appetites. So a benevolent Pro- 
vidence, in order to impose upon us a similar neces- 
sity and motive of mental activity, has hung not only 
our food, but the gratification of every sense, as it 
were, upon a tall tree, and taught our ideas to shoot 
for it— or, without the figure, to think for it. — Elihu 
Burritt. 

1907. ENTHUSIASM, Absorbing nature of. 

Such was his (Don's) enthusiastic love of alpine 
plants, that he spent whole months at a time collect- 
ing them among the gloomy solitudes of the Gram- 
pians ; his only food a little meal or a bit of crust, 
moistened in the mountain burn, and his only couch 
a bed of heather or moss in the shelter of a rock. — 
Hugh Macmillan. 

1908. ENTHUSIASM, Absorbing nature of. 

Dronais, a pupil of David, the French painter, was 



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ENTHUSIASM 



a youth of fortune, but the solitary pleasure of his 
youth was his devotion to Raffaelle ; he was at his 
studies from four in the morning till night. " Paint- 
ing or nothing ! " was the cry of this enthusiast. 
"First fame, then amusement," was another. His 
sensibility was great as his enthusiasm ; and he cut 
in pieces' the picture for which David declared he 
would inevitably obtain the prize. " 1 have had my 
reward in your approbation ; but next year I shall 
feel more certain of deserving it," was the reply of 
this young enthusiast. — /. I)' 'Israeli. 

1909. ENTHUSIASM, Absorbing power of. 

When I have stood looking at that picture (Raf- 
faelle's " Transfiguration "), from figure to figure, the 
eagerness, the spirit, the close unaffected attention 
of each figure to the principal action, my thoughts 
have carried me away, that I have forgotten my- 
self, and for that time might be looked upon as 
an enthusiastic madman ; for I could really fancy 
the whole action was passing before my eyes. — 
Reynolds. 

1910. ENTHUSIASM, A child's, contagious. I 

heard of a minister who went to preach somewhere 
in the north, and he was directed to tell the driver 
when he got to the station to drive him to 
" Ebenezer " Chapel. He acted upon these instruc- 
tions, when the driver turned to his "fare" and 
said, " Ebenezer ! Oh, you mean Little Charley's 
Chapel, don't you?" "Little Charley's Chapel! 
No, I mean Ebenezer." " Yes ; we old folks know 
it as Little Charley's Chapel," he said. " Why 
do you call it Little Charley's Chapel?" "Little 
Charley laid the foundation-stone. The fact is, a 
few years ago we wanted a new chapel, but times 
were very bad, and the people were very poor, and 
labour and materials were very dear, so we resolved 
to give it up. But a day or two after the meeting 
a little boy came to the minister's door and rang 
the bell. The minister came out himself, and found 
the little fellow with his face all flushed and the 
perspiration standing on his forehead, and his little 
toy wheelbarrow, in which there were six new bricks. 
At last he found breath to answer the minister's 
wondering question, 1 Well, Charley, what is it ? ' 
' Oh, please, sir,' said Charley, 1 1 heard you wanted 
a new chapel, and were thinking of giving it up ; so 
I begged these few bricks from some builders down 
the village, and I thought they would do to begin 
with.' The minister called the committee together 
again, and Charley's little barrowful of bricks was 
brought before them. The child's enthusiasm was 
contagious, and the desponding committee plucked 
up heart ; and little Charley laid the first stone of 
the big chapel, which will hold 1000 people, and 
cost £6000 ; and now it is out of debt." — Rev. A. 
MurseU. 

1911. ENTHUSIASM, Blundering. Now-a-days 
we hear men tear a single sentence of Scripture from 
its connection, and cry, " Eureka ! Eureka ! " as if 
they had found a new truth ; and yet they have not 
discovered a diamond, but a piece of broken glass. 
Spurgeon. 

1912. ENTHUSIASM, Effects of. One thing I 
admire about Garibaldi — his enthusiasm. In 1867, 
when he went on his way to Rome, he was told that 
if he got there he would be imprisoned. Said he, 
" If fifty Garibaldis are imprisoned, let Rome be 
free ! " And when the cause of Christ is buried so 



deep in our hearts that we do not think of ourselves 
and are willing to die, then we will reach our fellow- 
men. Eive years ago I went to Edinburgh, and 
stopped a week to hear one man speak — Dr. Duff, 
the returned missionary. A friend told me a few 
things about him, and I went to light my torch with 
his burning words. My friend said that the year 
before he had spoken for some time, and had fainted 
in the midst of his speech. When he recovered he 
said, " I was speaking for India, was I not ? " And 
they said he was. "Take me back, that I may 
finish my speech." And notwithstanding the en- 
treaties of those around, he insisted on returning ; 
and they brought him back. He then said, " Is it 
true that we have been sending appeal after appeal 
for young men to go to India, and none of our sons 
have gone ? Is it true, Mr. Moderator, that Scot- 
land has no more sons to give to the Lord Jesus ? 
If true, although I have spent twenty-five years 
there, and lost my constitution — if it is true that 
Scotland has no more sons to give, I will be off to- 
morrow, and go to the shores of the Ganges, and 
there be a witness for Christ." — Moody. 

1913. ENTHUSIASM, Need of. The late Rev. 
William Arnot of Edinburgh used to tell a story of 
his being at a railway station, where he grew weary 
of waiting for the train to move. He inquired of 
one of the train-men what the trouble was, and 
asked if it was want of water. " Plenty of water," 
was the quick reply ; " but it's no b'ilin'." . . . We 
have no lack of religious machinery in church 
and Sabbath-school and benevolent societies. The 
engines are on the track and train-men in their 
places ; and if there is little or no progress, may it 
not be because the water is "no b'ilin'?" — Dr. 
Cuyler. 

1914. ENTHUSIASM, Power of. The first fol- 
lowers of the apostles, no doubt, were, like their 
teachers, unlearned and ignorant men. They had 
no printed books ; they had short creeds and very 
simple forms of worship. I doubt much if they 
could stand an examination in the Thirty-nine 
Articles or the creed of Athanasius, or even in the 
Church Catechism. But what they knew they knew 
thoroughly, believed intensely, and propagated ear- 
nestly with a burning enthusiasm. They grasped 
with both hands, and not with finger and thumb, 
the truths on which they lived, and for which they 
were ready to die. Armed with these truths, with- 
out gold to bribe or the sword to compel assent, they 
turned the world upside down, confounded the Greek 
and Roman philosophers, and altered in two or three 
centuries the whole face of society. — Bishop Ryle. 

1915. ENTHUSIASM, Pulpit. A pastor had 
once to preach a collection sermon, when he inquired 
to what the offertory was to be devoted. He was 
told that it was to go for the purchase of a stove and 
warming apparatus. "Put a stove into the pulpit," 
was his comment afterwards, and a wise one too. — 
Rev. J. T. Briscoe. 

1916. ENTHUSIASM, Reasonableness of. Row- 
land Hill was a man of powerful voice, and was 
sometimes completely carried away by the impetu- 
ous rush of his feelings. On one such occasion, 
while preaching at Wotton, he exclaimed, " Because 
I am in earnest, men call me an enthusiast. But 
I am not ; mine are the words of truth and sober- 
ness. When I first came into this part of the 



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ERROR 



country I was working on yonder hill. I saw a 
gravel-pit fall in and bury three human beings 
alive. I lifted up my voice for help so loud that I 
was heard in the town below, at the distance of a 
mile. Help came and rescued the poor sufferers. 
No one called me an enthusiast then. And when 
I see eternal destruction ready to fall upon poor 
sinners, and I call aloud to them to escape, shall I 
be called an enthusiast now ? " 

1917. ENTHUSIAST, Misunderstood. George 
Stephenson was accounted a madman by a com- 
mittee of the House of Commons for devising a 
system of locomotion which will render his name 
illustrious till time shall be no more. — Dean Hook. 

1918. ENTHUSIAST, Value of. A century ago 
the first Lord Lansdowne asked what he could 
possibly do to reform the profligate people of Calne 
(for they were so then), and even the Arian Dr. 
Price replied, "Send them an enthusiast!" It 
was sound advice. An enthusiast alone is likely 
to be a divinely successful missionary to heathen at 
home or abroad. — Rev. Charles Stanfoj'd. 

1919. ENVY, and malevolence. Mutius, a citi- 
zen of Rome, was noted to be of such an envious 
and malevolent disposition, that Publius, one day, 
observing him to be very sad, said, <; Either some 
great evil is happened to Mutius, or some great 
good to another." — Buck. 

1920. ENVY, and malevolence. Dionysius the 
tyrant, out of envy, punished Philoxenius the musi- 
cian because he could sing, and Plato the philosopher 
because he could dispute better than himself. — 
Plutarch. 

1921. ENVY, in a Christian. "Who is this 
elder son ? " the question was once asked in an 
assembly of ministers at Elberfeldt. Daniel Krum- 
macher made answer, "I know him very well; I 
met him yesterday " "Who is he?" they asked 
eagerly; and he replied solemnly, "Myself." He 
then explained that on the previous day, hearing 
that a very ill-conditioned person had received a 
very gracious visitation of God's goodness, he had 
felt not a little envy and irritation. — Stier's Words 
of Jesus. 

1922. ENVY, in Christian circles. The late Dr. 
Waugh, of London, being once present in a company 
consisting of nearly forty gentlemen, when a young 
man, who was then a student for the ministry, was 
entertaining those around him with ungenerous 
strictures upon a popular preacher in the city, he 
looked at him for a time with a strong mixture of 
pity and grief in his countenance. When he had 
by this manner arrested the attention of the speaker 
he mildly, but pointedly, remarked, " My friend, 
there is a saying in a good old book which I would 
recommend to your reflection : ' The spirit that 
dwelleth within us lusteth to envy.'" — Whitecross. 

1923. ENVY, in literary circles. Why does 
Plato never mention Xenophon, and why does 
Xenophon inveigh against Plato, studiously collect- 
ing every little rumour which might detract from 
his fame ? They wrote on the same subject. The 
studied affectation of Aristotle to differ from the 
doctrines of his master, Plato, while he was follow- 
ing them, led him into ambiguities and contradic- 
tions which have been remarked. The two fathers 



of our poetry, Chaucer and Gower, suffered their 
friendship to be interrupted towards the close of 
their lives. Chaucer bitterly reflects on his friend 
for the indelicacy of some of his tales : " Of all such 
cursed stories I say fy ! " and Gower, evidently in 
return, erased those verses in praise of his friend 
which he had inserted in the first copy of his " Con- 
fessio Amantis." Why did Corneille, tottering to 
the grave, when Racine consulted him on his first 
tragedy, advise the author never to write another ? 
Why does Voltaire continually detract from the 
sublimity of Corneille, the sweetness of Racine, and 
the fire of Crebillon ? Why did Dryden never speak 
of Otway with kindness but when in his grave, 
then acknowledging that Otway excelled him in 
the pathetic ? Why did Leibnitz speak slightingly 
of Locke's essay, and meditate on nothing less than 
the complete overthrow of Newton's system ? — /. 
D'Israeli. 

1924. ENVY, magnifies defects. A number of 
physicians, it is told, were once disputing as to what 

j would be the best to sharpen the sight. Some re- 
commended one thing and some another, till at length 
one said there was nothing would do it like envy, for 
it magnifies and multiplies all the errors of man. — 
New Handbook of Illustration. 

1925. ENVY, punishes itself. A Burmese potter* 
says the legend, became envious of the prosperity of 
a washerman, and, to ruin him, induced the King 
to order him to wash one of his black elephants 
white, that he might be lord of the white elephant. 
The washerman replied, that, by the rules of his art, 
he must have a vessel large enough to wash him in. 
The King ordered the potter to make him such a 
vessel. When made, it was crushed by the first 
step of the elephant in it. Many trials failed, and 
the potter was ruined by the very scheme he had 
intended should crush his enemy. — New Cyclopaedia 
of Anecdote. 

1926. EQUALITY, in the Church. When Eulo- 
gius, Bishop of Alexandria, as was common with the 
Greeks, employed in one of his letters to Gregory 
the term, "As you commanded," Gregory prayed 
him always to avoid such expressions ; "for I know 

I who I am, and who you are. According to rank 
you are my brother ; according to piety you are my 
father. / have not commanded you, hut only sought 
to explain to you what seems to me to be profitable." 

! — Dean Hook. 

1927. EQUIVOCATOR, Fate of. Erasmus used 
to say, " Let others aspire to martyrdom ; as for me, 
I do not think myself worthy of it. I fear, if any 
disturbance were to arise, I should imitate Peter in 
his fall." Duke George of Saxony, having received 
a shifty answer to a question he had put to him, 
said, " My dear Erasmus, wash me the fur without 
wetting it ! " Secundus Curio, in one of his works, 
describes two heavens — the papal and the Chris- 
tian. He found Erasmus in neither, but discovered 
him revolving between loth in never-ending orbits. — 
D'Aubigne [condensed). 

1928. ERROR. Danger of a single. Some time 
ago a party of workmen were employed in building 
a very tall shot-tower. In laying a corner one 
brick, either by accident or carelessness, was set a 
little out of line. The work went on without its 
being noticed, but as each course of brick was kept 

1 in line with those already laid, the tower was not 



ERROR 



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ETERNITY 



put up exactly, straight, and the higher they built 
the more insecure it became. One day, when the 
tower had been carried up about fifty feet, there 
was a tremendous crash. The building had fallen, 
burying the men in its ruins. All the previous 
work was lost, the materials wasted, and, worse 
still, valuable lives were sacrificed, and all this 
from one brick laid wrong at the start. How little 
the workman who laid that one brick wrong thought 
of the mischief he was making for the future ! That 
one faulty brick, which the workman did not see, 
caused all this trouble and death. 

1929. ERROR, Vastness a cause of. Admiral 
Magalhaens, sailing along the coast of Brazil in search 
of what he fancied might be an entrance leading into 
the Pacific Ocean, was lured into the broad mouth of 
the La Plata, and for some time thought he had found 
what he sought. The enormous size of the estuary 
had deceived him ; but, discovering his mistake, he 
was compelled to continue his search farther south- 
ward. 

1930. ESCAPE, A narrow. On a bright July 
morning a famous scientist of England started with 
two gentlemen to ascend the Piz Morteratsch, a 
steep and lofty snow-mountain in Switzerland. 
Though experienced mountaineers, they took with 
them Jenni, the boldest guide in that district. 
After reaching the summit of the Morteratsch, 
they started back, and soon arrived at a steep slope 
covered with, thin snow. They were lashed together 
with a strong rope, which was tied to each man's 
waist. "Keep carefully in my steps, gentlemen," 
said Jenni, " for a false step here might start the 
snow, and send us down in an avalanche." He 
had scarcely spoken when the whole field of snow 
began to slide down the icy mountain- side, carry- 
ing the unfortunate climbers with it at a terrible 
pace. A steeper slope was before them, and at the 
end of it a precipice/ The three foremost men 
were almost buried in the whirling snow. Below 
them were the jaws of death. Everything depended 
upon getting a foothold. Jenni shouted loudly, 
" Halt, halt ! " and with desperate energy, drove 
his iron-nailed boots into the firm ice beneath the 
moving snow. Within a few rods of the precipice 
Jenni got a hold with his feet, and was able to bring 
the party up all standing, when two seconds more 
would have swept them into the chasm. — Cuyler. 

1931. ESCAPE, now or never. There are bays 
along rocky coasts. Where promontories stretch 
out, a bay runs in. When the tide is out, it is 
charming to walk about on the sand. But when 
the tide comes in there is danger, unless one is on 
the alert ; for it comes stealing in almost imper- 
ceptibly, and often shuts off the promontories long 
before it runs up into the bay. And if a man is 
amusing himself there with no heed and no outlook, 
the insidious tide, which comes in sweet as the 
blossoming of a flower, but with all the power of 
the ocean behind it, will overtake him. If he does 
not flee before the promontories are shut off, he will 
never flee. It is now or never with him. There is 
many and many a man hemmed in between two 
promontories which invite the tide and the ocean. 
Now is your time to escape. If you wait till the 
tide comes in you will be drowned. If there are 
any here in whom the tide of appetite, or the tide 
of passion, or the tide of infatuation for gambling, 
or the tide of corruption is out, now is the time 



for you to flee. Do not wait for it to come back 
again. Be precipitate, and save your souls. — 
BeecJier. 

1932. ESCAPE, Seeking a way of. Along the 
sea-shore, in some places, there are ranges of high 
rocks. Against these the winds and storms often 
drive the waves and tides of the sea with great fury. 
But when the tide is down, and the heavens are 
calm, a broad sandy place is left between the sea 
and these rocks, and one who had never seen the 
sea in a storm there would suppose the waves 
never reached those rocks. One day a gentleman 
was walking along on the sand between the rocks 
and the sea, picking up shells and little stones. 
The day was bright and calm, and the grand sea on 
one side, and the rugged rocks on the other, made 
him forget that the tide would soon be up. So he 
went on gathering shells. Presently he felt a little 
breeze fanning his face ; the sea began to roar ; he 
looked, and a wave was seen in the distance. He 
said, " Oh, I have time enough yet. Yonder is a 
place in the rocks where I can easily get up." The 
shells were pretty, and he went on gathering them. 
But the waves came on one after another, nearer 
and nearer ; at last they lashed his very feet. He 
then moved off to make his escape. But he had 
deceived himself in supposing the rocks were so 
near him. He flew for his life, while the waves pur- 
sued him like some terrible enemy. He mounted 
the rocks at the nearest possible point. He did not 
ask, "Will my hands be torn in the attempt to 
climb ? Will not the storm cease ? " He did not 
say, "I am not to blame for my dangerous situa- 
tion." No. He struggled for life, and by tremen- 
dous effort, and through great danger, he escaped 
by climbing to the top. — Bishop Meade. 

1933. ESTATE, Care for its advantages. Ed- 
mund Waller, the poet, was born to a fair estate, 
by the parsimony or frugality of a wise father and 
mother, and he thought it so commendable an 
advantage, that he resolved to improve it with his 
utmost care. — Clarendon. 

1934. ETERNAL happiness, Thought of. An 

eminent minister, after having been silent in com- 
pany for a considerable time, on being asked the 
reason, signified that the powers of his mind had 
been solemnly absorbed with the thought of eternal 
happiness. " Oh, my friends," said he, with an 
energy that surprised all present, " consider what it 
is to be for ever with the Lord—iov ever, for ever, 
for ever ! " — Whitecross. 

1935. ETERNAL punishment, Doctrine of. I 

do not accept the doctrine of eternal punishment 
because I delight in it. I would cast in doubts, if 
I could, till I had filled hell up to the brim. I 
would destroy all faith in it ; but that would do 
me no good ; I could not destroy the thing. ... I 
cannot alter the stern fact. The exposition of 
future punishment in God's Word is not to be re- 
garded as a threat, but as a merciful declaration. 
If, in the ocean of life, over which we are bound 
to eternity, there are these rocks and shoals, it is 
no cruelty to chart them down ; it is an eminent 
and prominent mercy. — Beecher. 

1936. ETERNITY, Admonition concerning. A 

Christian traveller tells us that he saw the follow- 
ing religious admonition on the subject of eternity 
printed on a folio sheet, and hanging in a public- 



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ETERNITY 



room of an inn in Savoy ; and it was placed, he 
understood, in ever)' house in the parish : — " Under- 
stand well the force of the words — a God, a moment, 
an eternity ; a God who sees thee, a moment which 
flies from thee, an eternity which awaits thee; a 
God whom you serve so ill, a moment of which 
you so little profit, an eternity which you hazard so 
rashly."— A rvine. 

1937. ETERNITY, a stimulus to work. That 
eminent American preacher, the seraphic Summer- 
field, when he lay a-dying, turned round to a friend 
in the room and said, "I have taken a look into 
eternity. Oh, if I could come lack and preach again, 
how differently would I preach from what I have 
done before ! " 

1938. ETERNITY, and fashion. A lady whom 
the Hon. and Rev. W. B. Cadogan was one day 
visiting, having made many inquiries and remarks 
relating to his birth, family, and connections, " My 
dear Madam," said Mr. Cadogan, "I wonder you 
can spend so much time upon so poor a subject ! 
I called to converse with you upon the things of 
eternity ! " 

1939. ETERNITY, and the Christian. Being 
asked if he were not afraid to enter into a world of 
spirits, he answered, " No ; a persuasion that Christ 
is mine makes me think that when I first appear 
in that world all the spirits there will use me well 
on Christ's account."— Life of Rev. John Brown, of 
Haddington. 

1940. ETERNITY and time, Happiness in. A 

profligate young man, as an aged hermit passed by 
him barefoot, called out after him, " Father, what 
a miserable condition you are in if there be not 
another world after this ! " "True, my son," replied 
the anchorite; "but what will thine be if there 
be?" 

1941. ETERNITY, Employment of. "What 
shall we be doing to-morrow at this time?" said 
Ducros, as the Girondins (French Revolution) were 
whiling away their last evening here on earth. And 
each, of them replied as the humour took him or 
the subject impressed him. The favourite answer 
seems to have been, " We shall sleep after the 
fatigues of the day." — Francis Jacox. 

1942. ETERNITY, Important things belong 
unto. Over the triple doorways of the Cathedral 
of Milan there are three inscriptions spanning the 
splendid arches. Over one is carved a beautiful 
wreath of roses, and underneath is the legend, " All 
that which pleases is but for a moment." Over the 
other is sculptured a cross, and there are the words, 
" All that which troubles us is but for a moment." 
But underneath the great central entrance to the 
main aisle is the inscription, " That only is important 
which is eternal." If we realise always these three 
truths, we will not let trifles trouble us, nor be in- 
terested so much in the passing pageants of the 
hour. We would live, as we do not now, for the 
permanent and the eternal.— Christian Age. 

1943. ETERNITY, Labour for. "There," ex- 
claimed an artist, on finishing a perishable work on 
perishable material, " it is done ! — and it has been 
thirty years in doing ! " We labour for eternity ; and 
shall we think a life long to devote to endless re- 
sults 1—Dr. A. Reed. 



1944. ETERNITY, Length of. " Johnny Stittle," 
a redoubtable preacher who used to hold forth at 
Cambridge, compared eternity, in one of his sermons, 
to a great clock, which said "tick" in one century, 
and " tack " in the next. Then, suddenly turning 
to some gownsmen, he said, " Now go home and 
calculate the length of the pendulum." — Alford. 

1945. ETERNITY, Nearness to. " I was struck," 
says a lady, in a confidential letter to a friend, 
" with his (Burns') appearance on entering the room. 
The stamp of death was imprinted on his features. 
He seemed already touching the brink of eternity. 
His first salutation was, ' Well, madam, have you 
any commands for another world ? ' " — Curriers Life 
of Burns. 

1946. ETERNITY, Power of the word. A cer- 
tain lady, having spent the afternoon and evening 
at cards and in gay company, when she came home 
found her servant-maid reading a pious book. 
"Poor melancholy soul," said she, "what pleasure 
canst thou find in poring so long over a book like 
that % " When the lady went to bed she could not 
fall asleep, but lay sighing and weeping so much, 
that her servant, overhearing her, came and asked 
her, once and again, what was the matter with her. 
At length she burst out into a flood of tears, and 
said, " Oh ! it was one word I saw in your book 
that troubles me ; there I saw that word — eternity." 
The consequence of this impression was, that she 
laid aside her cards, forsook her gay company, and 
set herself seriously to prepare for another world. 

1947. ETERNITY, Preaching. Massillon in his 
first sermon found his audience inclined to be drowsy, 
but his manner of beginning speedily changed this. 
He pictured a trial upon some momentous subject 
as before competent judges. Then he went on to 
say a more important issue was before them, their 
" eternal happiness or misery ; " the cause undeter- 
mined, and perhaps that very moment might decide 
the irrevocable decree. The attention thus gained 
he held unto the end. — B. 

1948. ETERNITY, Preaching. It was a question 
asked of the brethren, both in the classical and pro- 
vincial meetings of ministers, twice in the year, if 
they preached the duties of the times ? And when 
it was found that Mr. Leighton did not, he was 
censured for this omission, but said, " If all the 
brethren have preached to the times, may not one 
poor brother be suffered to preach on eternity ? " — 
Buck. 

1949. ETERNITY, Preaching for. It was a 

favourite maxim with Whitefield to preach as 
Apelles painted — for eternity. He was much struck 
with a remark Dr. Delany made one day at the 
table of Archbishop Boulter — "I wish, whenever 
I go into the pulpit," said the Doctor, " to look 
upon it as the last time I may ever preach, or the 
last time the people may hear." — /. R. Andreics. 

1950. ETERNITY, Prepared for. The Rev. 
Matthew Warren being asked, in his last hours, 
how he was, answered, "I am just going into 
eternity ; but I bless God I am neither ashamed 
to live nor afraid to die." 

1951. ETERNITY, Spell of. "Eyes of mine, 
what is it that perplexes you ? " "I have looked," 
say the eyes, "into the face of a good man, and 



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seen it to be troubled and full of restlessness." 
" Hast thou anything in thy experience, my soul, 
that can interpret this ? " "Just a little " says the 
soul. " I prayed a while ago to be allowed a glimpse 
of the unveiled face of Truth. And for days after- 
wards everything earthly seemed full of imperfec- 
tions. I have a friend, too, who has lived here an 
exile from his fatherland for twenty long years in 
contentment. But a while ago they sent him the 
picture of his mother, and ever since he has been 
full of restlessness, and I know before long he will 
be going home to see her. And when men come 
under the spell of the eternities, they sometimes 
have this far-off restless look until God calls them 
to Himself."— B. 

1952. ETERNITY, The thought of. M. Brideine, 
a French missionary, and the peer of the most 
renowned orators of that eloquent nation, preached 
a sermon at Bagnoli. At the end of it he lifted 
up his arms, and thrice cried in a loud voice, " 
eternity ! " At the third repetition of this awful 
cry the whole audience fell upon their knees. Dur- 
ing three days consternation pervaded the town. 
In public places young and old were heard crying 
aloud, "0 Lord, mercy !" — Clerical Anecdotes. 

1953. ETERNITY, Unprepared for. A couple 
of friends of mine in the war called upon one of our 
great Illinois farmers, to get him to give some money 
for the soldiers, and during their stay he took them 
up to the cupola of his house and told them to look 
over yonder, just as far as their eyes could reach, 
over that beautiful rolling prairie, and they said, 
" That is very nice." Yes, and it was all his. Then 
he took them up to another cupola, and said, " Look 
at that farm, and that, and that : " these were farms 
stocked, improved, fenced ; and they said, " Those 
are very nice ; " and then he showed them horses, 
cattle, and sheep-yards, and said, "They are all 
mine." He showed them the town where he lived, 
which had been named after him, a great hall, and 
building lots, and those were all his ; and, said he, 
" I came out West a poor boy, without a farthing, 
and I am worth all this ; " but when he got through 
my friend said, " How much have you got up yon- 
der ? " and the old man's countenance fell, for he 
knew very well what that meant. " What have you 
got up there — in the other world?" "Well," he 
says, " I have not got anything there." " Why," 
says my friend, " what a mistake ! A man of 
your intelligence and forethought and judgment to 
amass all this wealth ; and now that you are draw- 
ing to your grave, you will have to leave it all. 
You cannot take a farthing with you, but you must 
die a beggar and a pauper ; " and the tears rolled 
down his cheeks as he said, " It does look foolish." 
Only a few months after he died, as he had lived, 
and his property passed to others. — Moody. 

1954. ETIQUETTE, Claims of, put aside. 

Madame B,udersdorf, the famous singer, who has 
died lately, was once visiting the Crown Princess of 
Prussia, Avhen the following incident occurred : — 
After the marriage of the Princess, Madame sang 
at a court concert at Berlin, and was invited by the 
Crown Princess to breakfast with her. They break- 
fasted together informally, and afterwards Madame 
sang several songs of Handel's, the Princess's favour- 
ite composer, her royal hostess playing her accom- 
paniments. The Princess proposed a visit to the 
nursery. As Madame was sitting on the floor with 



one child playing with the charms on her watch- 
chain, another hanging over her shoulder, and the 
baby in her arms, the door opened, and the Crown 
Prince walked into the midst of the frolic. The 
Princess arose and introduced her visitor. Madame 
looked up, and with her ready tact and wit said, 
"Your Royal Highness, I must either disregard 
court etiquette or drop the court baby." The 
Prince bowed courteously, and said, with a smile, 
"Do what you like with etiquette, but regard the 
baby." 

1955. ETIQUETTE, Regard for. Strict Roland, 
compared to a Quaker cndimanche, or Sunday Quaker, 
goes to kiss hands at the Tuileries, in round hat and 
sleek hair, his shoes tied with mere riband or ferrat. 
The supreme Usher twitches Dumoiriez aside : " Quoi, 
Monsieur ! No buckles to his shoes ? " " Ah, Mon- 
sieur," answers Dumoiriez, glancing towards the fer- 
rat, " all is lost, tout est perdu." — Carlyle. 

1956. EULOGY, Fulsome. The Rev. Dr. C 

at one time had as a co-presbyter Daniel V. Thom- 
son, one of the ministers of Kilmarnock, whose 
portly appearance will still be remembered by those 
to whom his presence was familiar in Edinburgh 
and Kilmarnock. On one occasion Mr. Thomson 

delivered a speech strongly eulogising Dr. C . 

The Doctor returned thanks, remarking that he had 
long known that Mr. Thomson possessed a great 
deal of the milk of human kindness ; " but on this 
occasion," he said, " I fear he has fairly churned it 
into butter." — James Douglas, Ph.D. 

1957. EVANGELICAL truth, Opposition to. The 

Council of the " infallible " Church, sitting in judg- 
ment on the astronomer Galileo, declared that "the 
proposition that the sun is the centre of the universe 
and immovable, and that the earth is not the centre 
but moves, is absurd, philosophically false, and for- 
mally heretical." But as, when compelled to "adjure, 
curse, and detest the said heresies," on rising from 
his knees he whispered to a friend, li Epur se muove; " 
even so shall every assault be equally impotent on 
the great cause of evangelical truth and liberty, 
which, when superstition and infidelity have done 
their worst, " moves for all that." — Newman Hall. 

1958. EVANGELISTS, Warning to. About two 
years since a very zealous, but equally unintelligent 
man, connected with the Wesleyan Methodists, went 
to preach in a certain town in Staffordshire. His 
excitable manner and energetic character drew 
together large assemblies of the people. In a short 
time large numbers were attracted to " the penitent 
form," and "hundreds" were spoken of as "really 
converted." The Word of God, however, had but 
little honour from the preacher, who thrilled his 
audiences with startling incidents and wonderful 
stories. The result has been exactly what might 
have been predicted ; the great bulk of these pro- 
fessed converts have gone back, not from Christ or 
from real change of heart — for these I am persuaded 
they never possessed — but from the mere excitement 
and worked-up condition of an unhealthy religious 
frenzy. — Henry Varley. 

1959. EVENTS, cannot be forecast. The Times 
spoke thus of an honoured and lamented nobleman 
the day before his death : — " Lord Iddesleigh will go 
to-morrow to Osborne, will then deliver up his seal 
of office, and will on Priday return to The Pynes, 
Exeter." Let us listen, however, to Holy Scrip- 



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EVIL 



ture : " Go to now, ye that say, To-day or to-morrow 
we will go into such a city ; . . . whereas ye know 
not what shall be on the morrow." Even journalists 
might well remember this. — The Christian. 

1960. EVENTS, depend one upon another. 

Before his name was known or his authority estab- 
lished, chased by enemies who sought his life, Ma- 
homet fled into a cave. Over the mouth of that 
cave there hung a branch, which he had to displace 
as he entered. A moment after a bird sat down 
upon that branch. His pursuers reached the spot, 
disturbed the bird, and saw it rise and fly. " He 
can't be there," they said, " or that bird would not 
be sitting so quietly upon that branch." Had the 
bird not been there the cave had been entered. If 
the cave had been entered, Mahomet had been slain. 
If Mahomet had been slain, the empire of the Moor 
and of the Saracen had never been established, and 
those great events which shook the globe for three- 
quarters of a century would never have transpired. 
— Dr. Jack. 

1961. EVENTS, Subtle connection of. He (Car- 
lyle) was honest and true, and cognisant of the subtle 
links that bind ages together, and saw how every 
event affects all the future. " Christ died on the 
tree, that built Dunscore Kirk yonder : that brought 
you and me together. Time has only a relative 
existence." — Emerson. 

1962. EVENTS, Subtle preparatory nature of. 

One day, at Augsburg, a schoolfellow said to him 
(Gossner), "I have a book in which the name of 
Jesus stands on every page." "And I," replied 
Gossner, "have a book in which the name of Jesas 
is never mentioned. Shall we exchange?" The 
offer was accepted, and he obtained " Lavater's 
Letters to a Young Man." . . . One day Sommer 
spoke of Terstergen. Gossner read him as he had 
read Lavater, with blessing and delight. . . . They 
heard presently that a manuscript of Martin Boos, 
with the pregnant title, " Christ for us and in us," 
was circulated in the neighbourhood. This also was 
eagerly read. But three years before Gossner had 
begun to study the Bible ; and as he felt less peace 
and comfort, he studied it the more, and mostly 
upon his knees ; and when he mentions his conver- 
sion he says, " The Bible opened my eyes and heart." 
— Dr. Stephenson's Praying and Working. 

1963. EVIL and good, Receiving. The famous 
Oriental philosopher, Lokman, while a slave, being 
presented by his master with a bitter melon, imme- 
diately ate it all. " How was it possible," said his 
master, " for you to eat so nauseous a fruit ? " Lok- 
man replied, " / have received so many favours from 
you, it is no wonder I should, for once in my life, 
eat a bitter melon from your hand." This generous 
answer of the slave struck the master so forcibly 
that he immediately gave him his liberty. 

1964. EVIL, Avoiding. "Wanted, a coachman 
who understands his business. None but those with 
steady hands and cool heads need apply." Three 
candidates applied for the situation. "Well," said 
Mr. Cautious to the first, " how near can you drive 
to the edge of a precipice without throwing the car- 
riage over?" " Within a yard" said the self-con- 
fident Jehu. The same question was put to the 
second, who boldly declared that he durst go within 
afoot of the brink. The third man was put to the 
same test. " Well, sir," said he, "I never tried to 



see how near I could drive to a dangerous place. I 
always try to keep as far off as I can." "You are 
the man for me," said Mr. Cautious, and straight- 
way dismissed the other two, who were too clever 
by half. 

1965. EVIL, Avoiding the cause of. When I go 
to Monaco, the grounds of the gambling-hell there 
are the most beautiful in the world. I never go 
near them ; and why ? Not because I think there 
is any danger of my passing through the gardens to 
the gaming-tables. No ! But a friend of mine once 
related the following incident to me : — " One day 
M. Blanc met me, and asked me how it was I never 
entered his grounds. • Well, you see,' I said, ' I 
never play ; and as I make no return whatever to 
you, I hardly feel justified in availing myself of the 
advantages of your grounds.' ' You make a great 
mistake,' said M. Blanc. ' If it was not for you 
and other respectable persons like yourself who come 
to my grounds, I should lose very many of my cus- 
tomers who attend my gambling saloons. Do not 
imagine that, because you do not play yourself, 
you do not by your presence in the grounds contri- 
bute very materially to my revenue. Numbers of 
persons who would not have thought of entering my 
establishment feel themselves quite safe in following 
you into my garden ; and from thence to the gam- 
ing-table the transition is very easy.' After I heard 
that I never went near the gardens." — Spurgeon. 

1966. EVIL, Fear and dread of. Whole villages 
(of the Kohls in India) were found in ruins ; for 
"an evil spirit has settled in them." "Get up ! be 
off ! " shouted the excited people to the missionaries 
as they camped on a little green knoll near the ham- 
let. " Why ? " " That is our devil's place ; you must 
not inconvenience our devil." — Dr. Stephenson. 

1967. EVIL habits, Illustration of. On the 

Moyne River, in Victoria, a diver went to the 
bottom to gather aquatic specimens. He knew that 
the natives of New Caledonia fish for devil-fish with 
their naked arms, and so when he saw a devil-fish 
hole in the mud in went his right arm. But instead 
of taking hold of something, something took hold of 
him. The loose clay was stirred up, and he could 
not see what had happened for a few moments. 
Then he beheld one feeler of a large octopus writhed 
round his hand, while the suckers of the animal 
closed on his arm like mouths. The pain was so 
great that the octopus seemed to be tearing his hand 
to pieces. If he gave the signal to be raised to the 
surface he would inevitably leave his arm, and pro- 
bably a large portion of his frame, in the possession 
of the devil-fish. As the air inflated the diver's 
dress he was in danger of being lifted off his feet 
into a position where he would have no purchase. 
By great presence of mind he got hold of an iron 
bar and cut himself loose enough to rise. He bore 
to the surface a piece of the devil-fish more than 
eight feet across. Men, with like desperation, must 
cut themselves loose from sins which beset them, or 
evil habits which have fixed themselves upon them. 

1963. EVIL habits, Treatment of. A poor 

woman in the North of Ireland experienced a change 
of heart. She had made a living by selling whisky 
without a license. Her business had been illegal 
before God and man. She realised this, and resolved 
that the change of heart must be followed by a 
change of life. On reaching her little shanty she 



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EXAMPLE 



brought out the huge demijohn in which she kept 
the poisonous compound, and in her own character- 
istic way she thus addressed it — " Now, you and I 
have lived together for a great many years, but the 
Lord J esus Christ is coming to live with me now, 
and you and He cannot get on together, so one of 
you must go ; it must be you." So saying, she took 
the great jar and dashed it to pieces on the stones 
in her yard. 

1969. EVIL, Insidiousness of. Seldom will Satan 
come at first with a gross temptation. A large log 
and a candle may safely be left together. But bring 
a few shavings, and then some small sticks, and then 
some larger, and soon you may bring the green log 
to ashes. — Leighton. 

1970. EVIL, Little, Neglect of. A man at 

work one frosty morning got a slight scratch on 
the back of his hand. A. minute's attention to it 
would have caused it to heal up in a day or two. 
It was neglected. A slight inflammation appeared, 
which a single poultice would have reduced, but it 
was neglected. The whole hand became inflamed, 
and should have had medical attention, but it was 
neglected. The arm, shoulder, and back were seized 
with pain, and now all was alarm and confusion. 
Physicians were soon in attendance to consult upon 
the case. The question was, whether cutting off the 
limb would save the man's life, and it was decided 
to be too late! The disease had gained a mortal 
hold, and no skill could arrest it. A vicious habit, 
an indulged sin, a neglected duty, how easily are 
they taken care of if we are in season with them, 
but how stubborn and ruinous they become if let 
alone ! — American National Peacher. 

1971. EVIL, may not be known as evil. As a 
little girl was playing round me one day with her 
white frock over her head, I laughingly called her 
" Pishashee," the name which the Indians give to 
their white devil. The child was delighted with so 
fine a name, and ran about the house crying to every 
one she met, " I am the Pishashee, I am the Pisha- 
shee ! " Would she have done so had she been wrapped 
in black, and called witch or devil instead ? No ; for, 
as usual, the reality was nothing — the sound and 
colour everything. But how many grown-up per- 
sons are running about the world quite as anxious 
as the little girl was to get the name of Pishashees ! 
Only she did not understand it. — Augustus Hare. 

1972. EVIL, Origin of. "Many have puzzled 
themselves," says Mr. Newton, "about the origin 
of evil ; I observe there is evil, and that there is a 
way to escape it, and with this I begin and end." 

1973. EVIL, punished by being made known. 

Samuel Wesley was supported at Epworth by tithes 
paid by his parishioners. One day he went into 
his field where the corn-tithes were laid out. He 
found a dishonest farmer very deliberately at work 
with a pair of shears cutting off the ears of corn 
and ^putting them in a bag. Wesley said not a 
word, but took him by the arm and marched him 
into the town. When they were in the market- 
place he seized the bag, and turning it inside out 
before the people, told them what the farmer had 
been doing. He then left him with his ill-gotten 
gains to the judgment of his neighbours, and walked 
quietly home. 

1974. EVIL, Providing against. 'Tis a hard 



and ill-paid task to order all things beforehand by 
the rule of our own security, as is well hinted by 
Machiavelli concerning Csesar Borgia, who, saith 
he, "had thought of all that might occur on his 
father's death, and had provided against every evil 
chance save only one : it had never come to his 
mind that when his father died his own death would 
quickly follow." — George Eliot. 

1975. EVIL, sometimes beyond recall. Robert 
Burns, in his last visit to Mrs. Riddle, a few weeks 
before his death — when, as he was shown into the 
room, with a ghastly hue on his face which much 
appalled her, he asked her if she had any commands 
for the other world — said, in the course of their 
conversation, and with deep feeling too, that he 
had dropped from his pen to friends, or in familiar 
company, many improper lines that he had never 
intended for publication, but which he could not 
now recall ; all which, he much feared, would be 
raked together after his death, among his collected 
writings, to the injury of his memory. — John 
Guthrie, 31. A. 

1976. EVIL, Speaking, condemned. "Is she a 

Christian ? " asked a celebrated missionary in the 
East of one of the converts who was speaking 
unkindly of a third party. "Yes, I think she is," 
was the reply. " Well, then, since Jesus loves her 
in spite of that, why is it that you can't? " — Bibli- 
cal Treasury. 

1977. EVIL, sufficient unto the day. A certain 
lady had met with a serious accident which neces- 
sitated a very painful surgical operation and many 
months' confinement to her bed. When the phy- 
sician had finished his work and was about taking 
his leave, the patient asked, "Doctor, how long 
shall I have to lie here helpless ? " " Oh, only one 
day at a time," was the cheery answer ; and the 
poor sufferer was not only comforted for the moment, 
but many times during the succeeding weary weeks 
did the thought, "Only one day at a time," come 
back, with its quieting influence. Sydney Smith 
recommended taking " short views " as a good 
safeguard against needless worry ; and one far 
wiser than he said, "Take therefore no thought 
for the morrow. Sufficient unto the day is the evil 
thereof." . 

1978. EXAMPLE, and precept. A profane father 
in one of the American States one day learned that 
his little son had uttered some blasphemous expres- 
sions, doubtless a second edition of his own. He 
called the. child to account for his vicious conduct, 
reproved him severely for his profanity, and then 
commenced whipping him and scolding him at the 
same time ; and while whipping his son for his pro- 
fanity he swore several profane oaths himself. 

1979. EXAMPLE, Evil. Judge Buller, when in 
the company of a young gentleman of sixteen, cau- 
tioned him against being led astray by the example 
or persuasion of others, and said, " If I had listened 
to the advice of some of those who called themselves 
my friends when I was young, instead of being a 
judge of the King's Bench, I should have died 
long ago a prisoner in the King's prison." 

1980. EXAMPLE, Force of. Dr. Percy called 
upon Johnson to take him to Goldsmith's lodgings ; 
he found Johnson arrayed with unusual care in a 
new suit of clothes, a new hat, and a well-powdered 



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EXCELLENCY 



wig, and could not but notice his uncommon 
spruceness. " Why, sir," replied Johnson, " I hear 
that Goldsmith, who is a very great sloven, justifies 
his disregard of cleanliness and decency by quoting 
my practice, and I am desirous this night to show 
him a better example." — Washington Irving. 

1981. EXAMPLE, Influence of. When, in the 
Mexican War, the troops were wavering, a general 
rose in his stirrups and dashed into the enemy's 
lines, shouting, " Men, follow ! " They, seeing his 
courage and disposition, dashed on after him, and 
gained the victory. What men want to rally them 
for God is an example to lead them. — Talmage. 

1982. EXAMPLE, Influence of. In a town— or 
city, as it called itself — where I had a former parish 
there were but two or three gardens, and I under- 
took to preach the Gospel by the garden as well as 
by the pulpit. I had my little acre, and filled it 
full of things that I could ill afford to buy, and 
which I could not beg ; and on Sundays I used to 
see many of the German population out looking at 
them. I had a bed of three thousand hyacinths one 
year ; and they were an attraction to a great many 
of the common folks. And, to their honour, I will 
say that I never lost a flower. But then they were 
Germans! My roses and other plants blossomed, 
and the neighbours continually saw them. And my 
efforts in this direction were not without their fruit ; 
for, though I never said a word on the subject, it 
was not long before my example began to be followed 
by others. Now and then there was one that came 
and looked over the fence and shook his head as 
though he doubted the wisdom of my devoting so 
much land and so much time to the cultivation of 
flowers. I recollect that an old elder of my church 
stopped one day, as he was passing, and, with a 
twinkle in his eye, said, " Wall, I s'pose you enjoy 
all these things. I think the purtiest flower I ever 
seen was a cabbage " — which was very well for him. 
Nevertheless, taking the young and old, they saw 
my bright flowers, and the love of flowers grew, 
and it was not more than two or three years before 
there were ten times as many flowers in that town 
as there ever had been before. It was a small and 
humble way of fulfilling the law, '■'•Let your flowers 
so shine, that men, seeing how beautiful they are, will 
go and make gardens for themselves." — Beecher. 

1983. EXAMPLE, Power of. Before us was a 
narrow bridge, and between us and the bridge were 
several thousand sheep. They would have taken a 
long time going over, and would effectually have 
checked our entrance into the town, but for a clever 
plan for getting the sheep quickly over. A few 
sheep are trained as a sort of decoy. They are at 
first pet lambs, and then in time become pet sheep. 
They are kept by the authorities who have control 
of the bridge, and are let to the sheep-drovers for 
so much, in order to effect a speedy passage of the 
bridge. The keepers of the pets go first, then follow 
the three or four pets, and then away after them 
the three or four thousand of the mob, as they are 
called here. — Rev. H. T. Robjohns, Australia. 

1984. EXAMPLE, Stimulus of. One night the 
Sailors' Home in Liverpool was on fire. It was 
supposed that all the inmates had left the burning 
building. Presently, however, two poor fellows were 
seen stretching their arms from an upper window, 
and were shouting for help. What could be done 



to save them ? A stout marine from a man-of-war 
lying in the river said, " Give me a long ladder and 
I will try it." He mounted the ladder. It was too 
short to reach the window. " Pass me up a small 
ladder," he shouted. It was done. Even that did 
not reach to the arms stretched frantically out of 
the window. The brave marine was not to be 
baulked. He lifted the short ladder up on his own 
shoulders, and, holding on by a casement, he brought 
the upper rounds within reach of the two men, who 
were already scorched by the flames. Out of the 
window they clambered, and creeping down over 
the short ladder, and then over the sturdy marine, 
they reached the pavement amid the loud hurrahs 
of the multitude. — Cuyler. 

1985. EXAMPLE, Stimulus of. Whilst stationed 
in Scotland, Colonel Durnford happened to be be- 
tween Berwick and Holy Island, where a small craft 
had stuck on the coast during a storm. Seeing the 
hesitation of the fishermen to go to the rescue, he 
jumped into a boat, calling out, " Will none of you 
come with me ? If not, I shall go alone ; " and a 
volunteer crew at once joined him, and succeeded 
in rescuing those in peril. — Literary World. 

1986. EXAMPLE, Thought of. " Don't you ever 
take wine ? " said a hospitable, easy-souled bishop 
to a friend, before whom he pushed the Madeira. 
" Are you afraid of it ? " " No," replied his wiser 
friend ; "I am afraid of the example.''' 

1987. EXAMPLE, Use of. A Polish prince was 
accustomed to carry the picture of his father always 
in his bosom ; and on particular occasions used to 
take it out and view it, saying, " Let me do nothing 
unbecoming so excellent a father." 

1988. EXCELLENCE, Cost of, sometimes. Antis- 
thenes, . . . when told that Ismenias played excel- 
lently upon the flute, answered properly enough, 
' ' Then he is good for nothing else ; otherwise he 
would not have played so well." — Plutarch. 

1989. EXCELLENCE, How to attain. Once, 
when Domenichino was blamed for his slowness in 
finishing a picture which was bespoken, he made 
answer, "I am continually painting it within myself." 
— Smiles. 

1990. EXCELLENCES, Must be harmony in. 

The Greek that designed to make the most exquisite 
picture that could be imagined fancied the e} T e of 
Chione, and the hair of Psegnium, and Tarsia's lip, 
Philenium's chin, and the forehead of Delphia, and 
settingall these upon Milphidippa's neck, thoughtthat 
he should outdo both art and nature. But when he 
came to view the proportions, he found that what 
was excellent in Tarsia did not agree with the other 
excellency of Philenium ; and although singly they 
were rare pieces, yet in the whole they made a most 
ugly face. The dispersed excellences and blessings 
of many men, if given to one, would not make a 
handsome, but a monstrous fortune. — Jeremy Taylor. 

1991. EXCELLENCY, of man's work but super- 
ficial. Where would you look for the excellency of 
a statue but in that part which you see of it? 'Tis 
the polished outside only that has the skill and 
labour of the sculptor to boast of ; what is out of 
sight is untouched. Would you break the head or 
cut open the breast to look for the brains or the 
heart, you would only show your ignorance and 
destroy the workmanship. — Mandcville, 

O 



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1992. EXCESSES, One secret of. When, in after 
life, Goldsmith heard himself spoken of as gay and 
frolicsome at college, because he had joined in some 
riotous excesses there, "Ah, sir," replied he, "I 
was mad and violent. It was bitterness which they 
mistook for frolic. Iivas miserably poor, and I thought 
to fight my way by my literature and my wit. So I 
disregarded all power and all authority." — Washing- 
ton Irving. 

1993. EXCITEMENT, Religious. A somewhat 
unlettered but celebrated evangelist years ago, face 
to face with the culture of Harvard, was accused of 
leading audiences into excitement. " I have heard," 
said he in reply, " of a traveller who saw at the side 
of the way a woman weeping and beating her breast. 
He ran to her and asked, ' What can I do for you ? 
What is the cause of your anguish?' 'My child 
is in the well ! My child is in the well ! ' With 
swiftest despatch assistance was given, and the 
child rescued. Farther on this same traveller met 
another woman wailing also and beating her breast. 
He came swiftly to her, and with great earnestness 
asked, ' What is your trouble ? ' ' My pitcher is in 
the well ! My pitcher is in the well ! ' Our great 
social and political excitements are all about pitchers 
in wells, and our religious excitements are about 
children in wells." — Joseph CooJc. 

1994. EXCITEMENT, Religious. To-day came 
one that was pleased to fall into a fit for my enter- 
tainment ; he beat himself heartily ; I thought it 
a pity to hinder him. — Wesley. 

1995. EXCUSE, A flimsy. Mr. Macdonald, the 
minister of Rogart, tells the story of a pastor of a 
seaside village in the North of Scotland, who, a 
short time ago, edified his flock at the close of the 
forenoon by announcing, " There will be no service 
here this evening, as there is something wrong with 
the bell-rope" — Sunday Talk. 

1996. EXCUSE, A ready. A gentleman once 
called on the late Mr. Astor to solicit a donation 
for a charitable purpose. He gave five dollars. 
" Why, Mr. Astor," said the solicitor, " how is it 
you give so little ? Your son John Jacob gave us 
one hundred dollars." " Well," replied the old 
man, "he could afford it. He has a rich father, 
and I have not." 

1997. EXCUSE, Base and selfish. Henry VIII. 
married J ane Seymour the next day after the offi- 
cial murder of Anne Boleyn. He looked upon 
matrimony as an indifferent official act which his 
duty (?) required at the moment. — Little's Historical 
Lights. 

1998. EXCUSES, easily made. I have often 
wondered at the cleverness with which people make 
excuses for neglecting heavenly things. A poor- 
woman was explaining to me why her husband did 
not attend church. "You see, poor working folks 
now-a-days are so holden down and wearied out that 
they are glad to rest a day in the house when 
Sunday comes. An unopened letter was lying on 
the table, which she asked me to read, believing 
that it was from her sick mother. It was a notice 
to her husband that the football team, of which he 
was captain, was to meet on Saturday at 3 p.m., 
and that, like a good fellow, he must be forward in 
good time. And that was the man for whom my 
pity was asked, as being so worn out with his work 



that he could hardly creep up to the church ! 
Another woman admitted to me that she never 
read her Bible, but pled that she was too busy and 
had too many cares. My eye caught a great bundle 
of journals above the clock. She confessed that 
these were novels, on which she spent 2Jd. every 
Saturday, and that she read them on the Sabbath. 
If you wish an excuse, the smallest thing will give 
you stuff enough for the weaving of it. — Rev. James 
Wells. 

1999. EXCUSES, Inadequacy of. When Wash- 
ington's secretary excused himself for the lateness 
of his attendance, and laid the blame upon his 
watch, his master quietly said, " Then you must get 
another watch, or I another secretary." — Smiles. 

2000. EXCUSES, Inadequacy of. The Eev. 

Mr. Shirra had repeatedly nominated one of his 
hearers to an office in the kirk-session, but the 
office-bearer elect had always made some excuse 
immediately prior to his ordination. As the Doctor 
was proceeding to the act of ordination on one oc- 
casion, the person in question rose and said that 
he was not suited for such an office. Mr. Shirra 
promptly answered his hesitating hearer, " Come 
awa' doon ; do ye no ken that the Master had ance 
need of an ass ? " — Rev. Charles Rogers, LL.D. 

2001. EXCUSES, Inappropriate or futile. Fu- 

seli, when he failed in any of his serious caricatures, 
used to complain that nature put him out ; and the 
sluttish housemaid, when scolded for the untidiness 
of the chambers, exclaimed, "I'm sure the rooms 
would be clean enough if it were not for the nasty 
sun, which is always showing the dirty corners." — 
Horace Smith. 

2002. EXCUSES, in sin. When Bishop Howley 
very delicately reproved the Duke of York for Sab- 
bath desecration, he declined to alter his practice ; 
but added that, " though it was true he travelled 
to the races on Sunday, he always had a Bible and 
Prayer-Book with him in the carriage. " 

2003. EXISTENCE, a difficulty. When Fonte- 
nelle was dying his doctor asked, "Do you suffer?" 
"No," said the philosopher ; " I only feel some diffi- 
culty in existing." — Henry S. Leigh. 

2004. EXISTENCE, a fact. The Puritan mother 
of Samuel Mills, who, when her son, under the stress 
of morbid religious feeling, cried out, "Oh that I 
had never been born ! " said to him, " My son, you 
are born, and you cannot help it," was more philo- 
sophical than he who says, " I am, but I wish I were 
not." A philosophy that flies in the face of the 
existing and the inevitable forfeits its name. — T. 
T. Hunger. 

2005. EXISTENCE, An aimless. A Frenchman 
whom I met at Brussels, about thirty years old 
apparently, had been staying there several months, 
had abundance of money, was regular in his habits, 
but had no particular object in view, and seemed 
like a man who knew not what to do with himself. 
In answer to my inquiries he gave me the following 
account of himself : — " I was left, at a very early 
period of my life, heir to a very considerable estate, 
the annual revenues of which soon came to be at my 
disposal. I had an eager desire to travel, which I 
gratified, and spared no expense for the accomplish- 
ment of my object. I have visited Europe and the 



EXODUS 



EXPERIENCE 



East, have been in both the Indies, and through 
Switzerland, France, and England. I have met 
with but few disasters, and with but little interrup- 
tion to my health ; while, as yet, mj resources are 
unimpaired." He surprised me by the extent and 
accuracy of his information. I found by his ready 
answers to questions relative to places which I had 
seen that he was perfectly correct in his statements. 
He had read much, indeed all the books that came 
in his way, till he found authors only repeating each 
other in different modes of expression. "And now," 
said he, " I am at a loss what to do. I know not 
where to go or what to see that I am not already 
acquainted with. There is nothing new to sharpen 
my curiosity or to stimulate me to exertion. I am 
sated. Life to me has exhausted its charms ; the 
world has no new face for me, nor can it open any 
new prospect to my view." — Leif child (abridged). 

2006. EXODUS, Meaning of. The Jews are said 
to have been particularly affected by the exodus 
of the Protestants of Salzburg, in the seventeenth 
century, driven out of their houses among the beau- 
tiful mountains and valleys of the Tyrol, as they 
were, on account of their religion. A Jew at Batz- 
heim, seeing two hundred of them passing, and 
hearing the pathetic story of their wanderings, 
said, "Sure God designs to do some great work 
by them." — B. 

2007. EXPERIENCE, A dead. In my Bible at 
home I have in the Old Testament a folded sheet 
of paper, in which are tastefully arranged some 
flowers and leaves. I was looking at it this morn- 
ing, and it was very beautiful. Every colour was 
fading ; but I saw, by the help of imagination, what 
they had been. If, however, I had no other summer 
than that it would be poor indeed ; but I have roses 
and daisies, and honeysuckles and asters, and 
various other flowers, all of which are fresh every 
year, and some of which are fresh almost every 
month of the year ; and I am not obliged to make 
this herbarium leaf of dried flowers my only 
summer. But I have known Christians that had 
but three or four old leaves in their Bible which 
they would go and pull out and show you every 
time they alluded to their religious history. They 
would say, " I was converted so-and-so," then they 
would exhibit these dry memorials, and then they 
would put them up again very carefully, and leave 
them ; and the next time they talked with you they 
would show you these old experiences again — the 
same dry flowers and leaves — no more and no less. 
— Beecher. 

2008. EXPERIENCE, a stimulus to generosity. 

Diderot rose on Shrove Tuesday morning, and grop- 
ing in his pocket, found nothing wherewith to keep 
that day, which he spent in wandering about Paris 
and its precincts. He was ill when he got back to 
his quarters, went to bed, and was treated by his 
landlady to a little toast and wine. "That day," 
he often told a friend in after-life, " I swore that, 
if ever I came to have anything, I would never in 
my life refuse a poor man help, never condemn 
my fellow-creature to a day as painful." — Francis 
Jacox. 

2009. EXPERIENCE, Advantage of. He (Father 
Taylor, the sailor-preacher of Boston) has a great 
advantage over other preachers in being able to 
speak to his hearers from the ground of their com- 



mon experience — in being able to appeal to his own 
sea-life. He can say, "You have lodged with me 
in the forecastle. Did you ever know me profane ? 
You have seen me land from a long voyage. Where 
did I betake myself ? Am not I a proof that a sea- 
life need not be soiled with vice on land?" — 
Harriet Martineau. 

2010. EXPERIENCE, and imagination. Miss 
Edgeworth, while a guest at Abbotsford, asked Sir 
Walter to visit with her the ruins of Melrose Abbey 
by night, at the same time quoting his famous 
lines — 

" If you would view fair Melrose aright, 
Go visit it by the pale moonlight." 

"Yes," answered Scott, "let us go by all means, 
for I nave never so seen it." 

2011. EXPERIENCE, and sin. Some persons 
are always confessing and re-confessing, repenting 
and re-repenting, and never can look upon any 
portion of their religious experience as a settled and 
accomplished fact. A writer represents a minister 
to whom a deacon told over his tale of perpetual 
dolour as saying, "Deacon, I remember your son 
stoutly rebelled against your authority some time 
ago, but afterward felt sorry and repented of his sin, 
and humbly asked your forgiveness. Did you for- 
give him ? " " Of course I did." What did you 
forgive" him for?" "Because I could not help it, 
when I saw how sorry he was." " And does he 
still ask forgiveness ? " " No — no ! Nothing is 
said about it. It is all settled for ever." "Now, 
do you believe that you can be better to your son 
than God is to you ? He pardons like a father." — ■ 
Christian Age. 

2012. EXPERIENCE, brings sympathy. The 

story goes that Harry the Eighth, wandering one 
night in the streets of London in disguise, was met 
at the bridge-foot by some of the watch, and not 
giving a good account of himself, was carried off to 
the Poultry Compter, and shut up for the night 
without fire or candle. On his liberation he made 
a grant of thirty chaldrons of coals and a quantity 
of bread for the solace of night prisoners in the 
Compter. — Spurgeon. 

2013. EXPERIENCE, Christian, a fact. It was 

in the course of studies in the Campo Santo of Pisa, 
in 1845, assisted by daily reading of the Bible, that 
Mr. Buskin came into vital knowledge " of the 
relations that might truly exist between God and 
His creatures." On his journey homewards he 
became ill, and the thought of the pain which his 
death might occasion to his father and mother preyed 
upon his mind. He thereupon " fell gradually into 
the temper, and more or less tacit offering, of very 
real prayer." Through "two long days, and what 
.1 knew of the nights," he continued in this mental 
attitude of earnest prayer. What followed is the 
memorable experience of which we have spoken. 
"On the third day, as I was about coming in sight 
of Paris, what people who are in the habit of pray- 
ing know as the consciousness of answer came to 
me ; and a certainty that the illness, which had all 
this while increased, if anything, would be taken 
away. Certainty in mind, which remained un- 
shaken, through unabated discomfort of body, for 
another night and day, and then the evil symptoms 
vanished in an hour or two, on the road beyond 



EXPERIENCE 



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EXPERIENCES 



Paris ; and I found myself in the inn at Beauvais 
entirely well, with a thrill of conscious happiness 
altogether new to me." The " happy sense of direct 
relation with Heaven " experienced by Mr. Ruskin 
was not permanent. " Little by little, and for little, 
yet it seemed invincible, causes," he says, "it passed 
away from me." But he chronicles its departure 
as the gravest of all his losses, and evinces no doubt 
that it was a reality while it lasted. The same 
state of mind has, he remarks, been "known evidently 
to multitudes of human souls of all faiths, and in 
all lands." Often it was, he has no doubt, a 
dream ; but often, also, he conceives it to have been 
" demonstrably a reality." If it has been a reality, 
in the innumerable multitude of cases in which it 
has been experienced, from that of Abraham to that 
of Bishop Hannington, then the fact of intercourse 
between God and man is scientifically verified. — 
Christian World. 

2014. EXPERIENCE, confirms men in the right. 

A man propounds the wonderful discovery that honey 
is not sweet. " But I had some for breakfast, and 
I found it very sweet," say you, and your reply is 
conclusive. He tells you that salt is poisonous ; but 
you point to your own health, and declare that you 
have eaten salt these twenty years. He says that 
to eat bread is a mistake — a vulgar error, an anti- 
quated absurdity ; but at each meal you make his 
protest the subject for a merry laugh. If you are 
daily and habitually experienced in the truth of 
God's Word, I am not afraid of your being shaken 
in mind in reference to it. — Spur g eon. 

2015. EXPERIENCE, Fruit of, in preaching. 

Dr. Lyman Beecher was asked how long it took 
him to write a sermon he had just delivered, greatly 
to the edification and delight of those who heard it. 
It was a masterly discourse, packed with thought 
and powerful in argument. " Thirty years," was 
the Doctor's reply ; meaning by this it was the 
gathered cream of thirty years' thought and ex- 
perience. 

2016. EXPERIENCE, Necessity of. " How can 

I take portraits," said Marmotel, " before I have 
beheld faces ? " Voltaire embraced him in reply. — 
Mrs. Browning. 

2017. EXPERIENCE, Power of. Said a poor 
pious widow to a scoffing sceptic, when he asked, 
"How do you know your Bible is true? What 
proof have you of its truth?" — "Sir, my own ex- 
perience — the experience of my heart." " Oh," said 
he, contemptuously, "your experience is nothing 
to me." "That maybe, sir; but it is everything 
to me." 

2018. EXPERIENCE, Singularities of. I said 
to a doubter the other day, who seemed to be 
wandering in a maze, " Well, really, I cannot under- 
stand you ; but I am not vexed, for I never could 
understand myself ; " and I certainly meant what 
I said. Watch the twists and turns and singu- 
larities of your own mind, and the strangeness of 
your own experience ; the depravity of your heart, 
and the work of divine grace ; your tendency to sin, 
and your capacity for holiness ; how akin you are to 
a devil, and yet how allied to God Himself ! Note 
how wisely you can act when taught of God, and 
how foolishly you behave when left to yourself. — 
Spurgeon. 



2019. EXPERIENCE, Testimony of. From curi- 
osity, a lawyer entered a meeting for the relation of 
Christian experience, and took notes. But so im- 
pressed was he that at the close he arose and said, 
"My friends, I hold in my hands the testimony of 
no less than sixty persons who have spoken here 
this morning, who all testify with one consent that 
there is a Divine reality in religion ; they having 
experienced its power in their own hearts. Many 
of these persons I know. Their word would be re- 
ceived in any court of justice. Lie they would not, 
I know ; and mistaken they cannot all be. I have 
hitherto been sceptical in relation to these matters. 
I now tell you that I am full} 7 convinced of the 
truth, and that I intend to lead a new life. Will 
you pray for me ? " — Dr. Haven. 

2020. EXPERIENCE, Things of the Spirit con- 
trary to. A North American Indian returned to 
his tribe to recount the wonders he had witnessed 
at Washington. They were listened to with doubt, 
until he declared that he had seen the white people 
attach a great ball to a canoe, and so rise into the 
clouds and travel the heavens. This was pro- 
nounced to be an impossibility, and a young warrior, 
in a paroxysm of anger, levelled a rifle at his head, 
and shot him dead on the spot, as too great a liar 
to be permitted to live. If, then, what takes place 
in another climate, or in a different state of society, 
appears absurd because contrary to experience, shall 
we wonder that the things of the Spirit of God 
should be foolishness to all who are alienated from 
the life of God ? 

2021. EXPERIENCES, differ. At a meeting ap- 
pointed for relating Christian experience, two elderly 
brethren, both highly esteemed and fully approved 
as faithful disciples of Christ, gave an account of 
their conversion. " I can remember," said one, 
" the very place where I knelt in prayer and be- 
sought the mercy of God. As I prayed, suddenly a 
great peace filled my soul. I knew that moment I 
was forgiven, that Christ accepted me, that I was a 
child of God. That hour, that place, that prayer, 
that sense of God's mercy, will never be forgotten." 
Then the other rose to give his testimony. "I can- 
not tell when I found Christ. One spring I became 
concerned for my soul ; I began to pray. At first 
I got no light ; I went on seeking and praying for 
two or three months, and yet had no thought I was 
a Christian. But one day I began to compare my 
feelings with those I had formerly. I found that 
now I loved God and my Saviour, and prayer, 
and the Bible. All things seemed different to me. 
I believed myself to be a child of God. But when 
the change came I cannot tell. It was somewhere 
along the course of those two or three months. I 
began them a stranger to God ; I came out of them, 
as I trust, a Christian." Here was a marked con- 
trast between the experiences of these brethren. 
And yet the result was the same in each. 

2022. EXPERIENCES, how they agree. When 
Mr. Occam, the Indian preacher, was in England 
he visited Mr. Newton, of London, and they com- 
pared experiences. "Mr. Occam," says Mr. New- 
ton, "in describing to me the state of his heart, 
when he was a blind idolater, gave me, in general, 
a striking picture of what my own was in the early 
part of my life ; and his subsequent views corre- 
spond with mine, as face answers to face in a glass, 



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EXTERNALS 



though, I dare say, when he received them he had J 
never heard of Calvin's name." 

2023. EXPERIENCES, how they v^ary. A man 

is gazing intently down a deep still well, where he 
sees the moon reflected, and thus remarks to a 
friendly bystander — " How beautifully fair and 
round she is to-night ! how quietly and majestically 
she rides along ! " He has just finished speaking, 
/rhen suddenly his friend drops a small pebble into 
the well, and he now exclaims, "Why, the moon is 
all broken to shivers, and the fragments are shaking 
together in the greatest disorder!" "What gross 
absurdity ! " is the astonished rejoinder of his com- 
panion. " Loolc up, man ! the moon hasn't changed 
one jet or tittle. It is the condition of the well that 
reflects her that has changed." Your heart is the 
well. When there is no allowance of evil the Spirit 
of God takes of the preciousness of Christ, and re- 
veals them to you for your comfort and joy. But 
the moment a wrong motive is cherished in the 
heart, or an idle word escapes the lips unjudged, 
the Holy Ghost begins to disturb the well, your 
happy experiences are smashed to pieces, and you 
are all restless and disturbed within, until in broken- 
ness of spirit before God you confess your sin (the 
disturbing thing\ and thus get restored once more 
to the calm, sweet joy of communion. — W. Kelly. 

2024. EXPERIMENTS, in vice. Byron's Italian 
excesses were not from love of vice, but experiments 
for a new sensation on which to speculate. After 
debauchery he hurried away in his gondola and 
spent the night on the waters. On board the Greek 
ship, when touching a yataghan, he was overheard 
to say, 1 1 1 should like to know the feelings of a 
murderer. " — Hay don. 

2025. EXPLANATION, May be too late for. 

Over some mystery of wrong a duel arose. The 
fallen party, death- stricken, looked up, and leaning 
on his hand, with a glance indescribably eager, 
made intense efforts to speak, as if to divulge the 
whole mystery, but his lungs filled with blood, and 
falling back, he and his secret expired together. — 
John Guthrie, M.A. 

2026. EXTERNALISMS, and life. You enter a 
great mill driven by steam or water-power. All the 
machinery is in motion, and what an incessant clatter 
it makes ! It is whiz, whiz, clank, clank, until your 
sense of hearing is deadened by the confused din. 
The wheels revolve, the pistons play, the shuttles 
dart to and fro with lightning-like speed, the 
hammers descend with their thud, thud, or make 
the anvil ring, as the case may be. Now all that 
deafening noise and bewildering movement are pro- 
duced by the pressure of an external force on lifeless 
things. Step outside, and what a contrast presents 
itself ! The water glides smoothly along, the fish 
sport noiselessly in the stream ; the cattle lounge 
peacefully in the meadow, the trees spread out their 
leaves to catch the showers or the sunbeams. No 
clatter or bustle here like as in the scene you have 
just left. And yet they are living things here, and 
dead things yonder. These living things are also 
operated on by external forces. But the living things 
have power to resist the external forces as the dead 
things have not. And the result is, that while the 
dead things are moved as the external powers deter- 
mine, the living, in spite of them, are moved by an 
internal power in accordance with their own law of 



development. So is it sometimes with churches. 
They are full of noise and bustle which are signs 
of death rather than life. Their movements are 
those of a galvanised corpse. They are the result 
of an external pressure which they have not life and 
strength enough to resist. They are produced by 
startling sights and sounds, and show no more life 
than when dead leaves are tossed about by the 
blasts of autumn, or your house is shaken to its 
foundation by the concussion of the thunder-peaL — 
Dr. Landels. 

2027. EXTERNALS, not everything. Johnson 
once went prying in his short-sighted way about 
Goldsmith's lodgings, so as to make the poet appre- 
hensive that he was about to find fault. " I shall 
soon be in better chambers than these," said Gold- 
smith. "Nay, sh', never mind that," replied Johnson ; 
" Nil te qucesiveris extra," implying that his reputa- 
tion rendered him independent of outward show. — 
Life of Goldsmith. 

2028. EXTERNALS, and a change of heart. 

Rabbi Abraham Schwartzberg, of Warsaw, had irri- 
tated the Jews, who accused him before the magis- 
trates of being a mocker of all religions, saying, 
" You see this man is not a Christian, for he wears 
the garb of a Jew " (the flowing robes and dangling 
locks peculiar to the Jews in Boland). " We know 
he is not a Jew, since he neither attends the syna- 
gogue nor believes in the Talmud." "What and 
who do you profess to be ? " inquired the magistrate 
of him. " I was a Jew, but now I am a Christian," 
was the rejoinder, as, drawing from his pocket his 
Hebrew Testament, he added, "I do not find in 
this book any command to doff my flowing robe, so 
I still wear it ; I only find inculcated in these pages 
the necessity of a change of Jieart." — Miss H. M. 
Wright {Jewish Herald). 

2029. EXTERNALS, Unimportance of. Ipreached 
the other Sabbath evening in Albany Street chapel. 
I took John Towert, as usual, with my gown, 

i cassock, bands, and thin shoes ; and was in the act 
of pulling off my coat, when I saw some of the 
deacons eyeing my paraphernalia very sad-like. 
Immediately it occurred to me that they might not 
like a gown. " Gentlemen, any objection ? As to 
me, it is a matter of moonshine." " We would like 
you, sir, as well without." So away go the gown 
and cassock. Mechanically I began putting on the 
bands, and saw them looking at me as if I were 
cutting my throat. "Any objection, gentlemen?" 
"We would be better pleased without them." 
Away go the bands ; and then John, who was 
looking awfully wicked at the honest men, pro- 
duced my thin shoes. "Any objection to these, 
gentlemen ? " as I held the slippers forth. This 
fairly tickled them ; and these grave deacons ex- 
ploded into a laugh most loud and hearty. — 
Guthrie. 

2030. EXTERNALS, Worth of. The separation is 
broad and deep. On one side are all externals, rites, 
ceremonies, politics, church arrangements, form of 
worship, modes of life, practices of morality, doc- 
trines, and creeds — all which are externals to the 
soul ; on the other is faith working through love, 
the inmost attitude and deepest emotion of the 
soul. The great heap is fuel. The flame is loving 
faith. The only worth of the fuel is to feed the fame. 
Otherwise it is of no avail, but lies dead and cold 



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FAILURE 



— a mass of blackness. We are joined to God by 
faith. Whatever strengthens that is precious as a 
help, but is worthless as a substitute. — Maclaren. 

2031. EXTRAVAGANCE, and virtue. The pro- 
fligate Duke of Warton, being one day in company 
with Swift, recounted several extravagances he had 
run through. Swift kindly observed to him, " You 
have had your frolics, my lord ; let me recommend 
one more to you. Take a frolic to be virtuous ; 
take my word for it, that one will do you more 
honour than all the other frolics of your whole 
life." 

2032. EXTRAVAGANCE, ends in ruin. Dante 
records of Stricca and his comrades that they sold 
their land estates and bought palaces of pearly gran- 
deur where they might revel in unbridled appetites. 
They were set on rushing headlong into every tempt- 
ing pleasure. They ran into wildest extravagances. 
Their horses' shoes were made of silver, and if one 
came off, the servants were forbidden to pick it up. 
They disdained such mean economy. They were 
spoiled with riches, and arrogant and proud in their 
luxurious abandon. But their vast resources failed 
in twenty months, and there came a financial panic ; 
while their lives, wrecked by lust and wretched at 
last, extended over into the desert-time which is 
more dreadful than death itself. 

2033. EXTRAVAGANCE, in Christian efforts. 

A new church was being built at Kussowlie, and a 
great deal of money had been spent — and, as Sir 
John Lawrence thought, wasted — upon its steeple, 
which was still quite unfinished. Sir John, who 
happened to be on the spot, was asked to subscribe 
towards its completion. He first walked into the 
church, and, finding that nothing whatever had 
been done towards seating it or fitting up its 
interior, while a very large sum had been spent 
on its spire, "You might as well ask me," he said, 
" to subscribe to get a man a hat who hasn't got 
any breeches ! " 

2034. EYE, never satisfied. Alexander the Great, 
wandering to the gates of Paradise, begged for some- 
thing to prove that he had been there, and a small 
piece of a skull was given to him. He showed it to 
his wise men, who placed it in one scale of a balance. 
Alexander poured gold and silver into the other 
scale, but the small bone weighed heavier ; he 
poured in more, adding his crown jewels, his dia- 
dem ; but the bone still outweighed them all. Then 
one of the wise men, taking a grain of dust from 
the ground, placed that upon the bone, and lo ! the 
scale flew up. The bone was that which surrounds 
the eye of man — the eye of man which naught can 
satisfy save the dust which covers it in the grave. — 
Talmud. 

2035. EYE, All-seeing. What a sense of re- 
sponsibility was that which led the Greek to be as 
diligent in working out that part of the statue which 
would be hidden by the wall of the temple as to that 
part which would be exposed to the eye, because the 
gods would look on both ! — F. D. Maurice. 

2036. EYE, The All-seeing. A father said to 
his son, who attended at a Sabbath-school, and 
had seriously thought of what he heard there. 
"Carry this parcel to such a place." "It is the 
Sabbath," replied the boy. " Put it into your 



pocket," replied the father. " God can see into my 
pocket," answered the child. 

2037. EYE, The seeing. Emerson tells us that 
" the eyes of Lyncaeus were said to see through the 
earth," and that the British bards had for their 
title, "Those who are free throughout the world." 
What he uses to illustrate the poetic vision, we may 
apply to the Christian. The truth has made him 
free. His eyes are opened ; he sees things as they 
are, and not as men fancy them to be. — B. 

2038. EYES, and no eyes. A judicious traveller 
once went to see one of the greatest wonders of the 
world. He gazed and gazed, each minute saw more, 
and might have gone on seeing into the thing for 
weeks, he said. Two regular tourists walked in, 
glanced about them, and almost before he could 
look round they were gone. — Sir Arthur Helps. 

2039. FACTS, must be faced. An old farm- 
labourer found a friend of his fixed in the village 
pillory for some little offence. "Why, Jack," said 
the former, "what's this? They can't put you in 
here ! " " Can't they ? " said the poor culprit, look- 
ing with a wry face at his aching hands and feet ; 
"but they have/" — Christian World. 

2040. FACULTIES, Decay of. In his old age, 
after taking a ride in a chaise, when he came into 
his house he observed, "Reading tires me, walking 
tires me, riding tires me ; but were I once with 
Jesus, fellowship with Him would never tire : ' So 
shall we be ever with the Lord ! ' " — Life of Rev. 
John Frown, of Haddington. 

2041. FACULTIES, should be exercised. The 

skulls of persons who have been blind for a period 
become depressed over the perceptive faculties, 
showing that these organs have shrunk from not 
being exercised. — Dr. Hounds. 

2042. FAILINGS noticed, whatever else may be. 

A tutor of one of the Oxford colleges, who limped 
in his walk, was some years ago accosted by a well- 
known politician, who asked him if he was not the 
chaplain of the college at such a time, naming the 
year. The Doctor replied that he was. The inter- 
rogator observed, " I knew you by your limp." 
" Well," said the Doctor, " it seemed my limping 
made a deeper impression than my preaching." 
" Ah, Doctor," was the reply, with ready wit, " it 
is the highest compliment we can pay a minister 
to say that he is known by his walk rather than 
by his conversation." 

2043. FAILURE, and God's power. When in- 
telligence of the destruction of the Spanish Armada 
arrived at Madrid, the behaviour of Philip the 
Second upon that occasion was, it must be owned, 
truly magnanimous. "God's holy will be done," 
said he. " I thought myself a match for the power 
of England, but I did not pretend to fight against 
the elements." — Little's Historical Lights {condensed). 

2044. FAILURE, and self-denial. A little child 
was suffering in one of our hospitals from diphtheria. 
It was thought that its life might be saved by an 
operation. So the operation was performed by a 
talented London physician, a young man a little 
over thirty. Then it was found necessary to suck 
the virus from the child's windpipe. This would 
be attended with great danger, yet he volunteered 
to do it. He sucked the poison, but in vain. The 



FAILURE 



( 215 ) 



FAITH 



child died. Then the brave doctor took the com- 
plaint, and died also. Our noblest self-denials do 
not always produce the effects we could wish. The 
mind of Christ may be in us, although that is not 
always, here upon earth, the earnest of success. — B. 

2045. FAILURE, and success. One morning 
a friend called to see Sir Thomas Lawrence, then 
engaged in painting the Infanta of Portugal, taking 
with him a young art student. They found Sir 
Thomas in the act of painting out the head of the 
Infanta, covering it completely with pure white, 
in preparation for a renewed attempt. Very few 
painters would allow themselves to be surprised at 
such an occupation, but Lawrence could well afford 
to be frank. "I am glad you came this morning," 
he said to the art student, since you may learn a 
lesson that will be useful. You see / have made a 
failure, and am going to begin again. Recollect, 
when you are not so successful as you wish, that 
even we who are supposed to be at the head of the 
profession do not aliuays succeed. And take my 
advice — when you have made a blunder, and have 
found it out, it is much better to destroy your work 
and start afresh than to patch it with alterations." — 
Leisure Hour. 

2046. FAILURE, Benefits from. In the olden 
time, when the Government of England had resolved 
to build a wooden bridge over the Thames at West- 
minster, after they had driven a hundred and forty 
piles into the river, there occurred one of the most 
severe frosts in the memory of man, by means of 
which the piles were torn away from their strong 
fastenings, and many of them snapped in two. The 
apparent evil in this case was a great good ; it led 
the Commissioners to reconsider their purpose, and 
a substantial bridge of stone was erected. — Spurgeon. 

2047. FAILURE, Commencement with. In his 

first address Demosthenes was laughed at and in- 
terrupted, for the violence of his manner threw him 
into a confusion of periods and a distortion of 
his argument. Besides, he had a weakness and a 
stammering in his voice, and a want of breath, 
which caused such a distraction in his discourse 
that it was difficult for the audience to understand 
him. Upon his quitting the assembly, Eunomus, 
the Thracian, a man now extremely old, found him 
wandering in a dejected condition in the Pireeus, 
and took upon him to set him right. " You," said 
he, u have a manner of speaking very like that of 
Pericles, and yet you lose yourself out of mere 
timidity and cowardice. You neither bear up 
against the tumults of a popular assembly, nor 
prepare your body by exercise for the labour of the 
rostrum, but suffer your parts to wither away in 
negligence and indolence." — Plutarch. 

2048. FAILURE in the higher life, Cause of. I 

had moved into a new house, and in looking over 
it I noticed a very clean-looking cask headed up at 
both ends. I concluded, as it looked empty and 
nice, to leave it undisturbed, especially as it would 
be quite a piece of work to get it upstairs. I did 
not feel quite easy. Every spring and fall I would 
remember that cask with a little twinge of con- 
science, for how could I know but under its fair 
exterior it contained some hidden evil ? Eor two or 
three years the innocent-looking cask stood quietly 
in my cellar, then most unaccountably moths began 
to fill the house. They increased rapidly, and 



threatened to ruin everything I had. I suspected 
carpets, and had them cleaned. I suspected my 
furniture, and had it newly upholstered. At last 
the thought of the cask flashed upon me. It was 
brought up, its head was knocked in, and thousands 
of moths poured out. In the same way, some 
innocent-looking habit or indulgence, about which 
we now and then have little twinges of conscience, 
lies at the root of most of the failure in this higher 
life. — The Christian's Secret of a Happy Life. 

2049. FAILURE, Secret of. In two or three of 
the battles which were lost in the late American 
War the result is said to have been due to the 
bad gunpowder which was served out by certain 
" shoddy " contractors to the army, so that the due 
effect of a cannonade was not produced. So it may 
be with us. We may miss our mark, lose our end 
and aim, and waste our time through not possessing 
true vital force within ourselves, or not possessing 
it in such a degree that God could consistently bless 
us. — Spurgeon. 

2050. FAILURE, Secret of a. A prominent 
business man failed in the spring of 1877. He had 
been for years a prominent and consistent member 
of a Christian church. He had even supported a 
church once almost entirely. Nothing was known 
against his character ; no one knew the reason why, 
but there it was — ; failure. At last, in moments of 
bitter repentance before God, he unbosomed him- 
self to his pastor, and said, " Long ago I promised 
to give the Lord one-tenth of all the profits I gained 
from my business, and while I did so I was im- 
mensely prosperous ; but I forgot my promise, 
stopped giving, thought that I did not need to spend 
so much, and I began to invest my means in real 
estate. When I stopped giving I stopped getting. 
Now all is gone. L lost my all because L did not 
keep my promise to the Lord." — Henry T. Williams 
{abridged). 

2051. FAIR-WEATHER Christians. Captain 
Speke tells a good story concerning the habits of 
some of the nations on the coast of Western Africa. 
In the course of his explorations the good Captain, 
commiserating the scanty apparel of his negro 
attendants, gave each of them a fine goat-skin 
mantle, thinking thereby to subserve the proprieties 
as well as to increase their comfort, and afford them 
a protection from the severe storms incident to that 
latitude. The simple natives were in ecstasies of 
delight at the gift, and strutted about in their new 
finery, greatly to the amusement of the Captain, 
who reflected upon the fact that now these poor 
people would have some protection from the chilling 
autumnal rains. Things went on well for several 
days. The sun shone with tropical power, but the 
natives sweltered away bravely under their un- 
wonted load of clothing, and seemed rapidly learn- 
ing the habits and customs of civilised life. At 
length the expected storm arrived, and what was 
Captain Speke's chagrin to see every one of his men, 
as soon as it began to sprinkle, take off their mantles, 
fold them up carefully, wrong side out, thrust them 
under their arms, and go about shivering in the 
rain ! Some people wear their religious profession 
very much in the same way. It is an excellent 
garment to look at. It does admirably in fair 
weather. — Preacher s Lantern. 

2052. FAITH, A child's. There was a little 



FAITH 



( 21 



FAITH 



child whose father and mother died, and she was 
taken into another family. The first night she 
asked if she might pray as she used to do. " Oh 
yes," said they. So she knelt down and prayed 
as her mother taught her, and when that was 
ended she added a little prayer of her own : " O 
God, make these people as kind to me as father and 
mother were." Then she paused, and looked up, 
as if expecting her answer, and then added, " Of 
course you will." — Moody. 

2053. FAITH, A child's. The night before the 
Queen left Windsor for Sandringham, when the 
Prince of Wales was most dangerously ill, she 
told his children that their father was very ill, and 
perhaps they would never see him again ; and bade 
the elder, Prince Albert Victor, pray to God for 
his father. The next morning he said to the Queen, 
" Grandmamma, father will not die. I have been 
to God, and He says father shall not die." 

2054. FAITH, A faltering. On one occasion, 
when Luther and Dr. Bugenhagen were together, 
and when Luther's faith was for the moment 
eclipsed, his friend, looking up, exclaimed, as if in 
despair of making any impression on him, "The 
Lord God is perplexed to know what to do with 
you ! He says, ' What am I to make of this man ? 
I have given him so many and so rare gifts, and he 
won't believe in me ! ' "—George Wilson, M.A. 

2055. FAITH, A faulty. A priest who sprinkled 
a young Protestant lady in Ireland with holy water 
remarked, " If it does you no good, it will do you 
no harm." — Christian World. 

2056. FAITH, A fearless. Sir Henry Vane, who 
supported the Commonwealth, was, after the restora- 
tion of Charles II., pronounced guilty of treason and 
confined in the Tower. His enemies urged his exe- 
cution. Writing to his wife from prison, he says — 
" They that press so earnestly to carry on my trial 
do little know what presence of God may be afforded 
me in it, and issue out of it, to the magnifying of 
Christ in my body, by life or by death. Nor can 
they, I am sure, imagine how much I desire to be 
dissolved and be with Christ, which of all things 
that can befall me I count the best." — Little's Histori- 
cal Lights (altered). 

2057. FAITH, A mother's. A notable answer 
to prayer has been made public in Boston. A 
mother had prayed for years that a wayward son 
might be brought to Christ, and died in the firm 
faith that her petition would be granted. Not long 
had her body reposed in its quiet resting-place in 
the cemetery ere a letter came to an editor in this 
city recounting the sins and the final conversion of 
the missing young man. The poor mother had no 
assurance that her son was alive, and had requested 
information through the papers. In a far-away city 
he saw the notice, sat down and wrote the editor 
a letter for publication, and therein told how his 
soul had been saved by that mother's prayers. 

2058. FAITH, A simple. A peasant of singular 
piety, being upon a particular occasion admitted to 
the presence of the King of Sweden, was asked 
by him what he considered to be the nature 
of true faith. The peasant entered fully into the 
subject, and much to the King's comfort and satis- 
faction. When the King was on his deathbed he 
had a return of his fears as to the safety of his soul, 



and still the same question was perpetually put to 
those around him, " What is real faith ? " The 
Archbishop of Upsal, who had been sent for, arrived, 
and entering the King's bedchamber, commenced 
in a learned, logical manner a scholastic definition 
of faith, which lasted an hour. When he had 
finished the King said, with much energy, " All this 
is ingenious, but not comfortable ; it is not what I 
want. Nothing but the farmer's faith will do for 
me." — Dawson's Life, by J. Everett. 

2059. FAITH, A simple. The eccentric Cornish 
preacher, Billy Bray, was on one occasion met by a 
member of the Society of Friends. "Mr. Bray," 
said the kind-hearted Quaker, " I have often ob- 
served thy unselfish life, and feel much interested 
in thee, and I believe the Lord would have me help 
thee ; so if thou wilt call at my house I have a suit 
of clothes, to which thou art very welcome if they 
will fit thee." "Thank'ee," said Billy; "I will 
call ; thee need have no doubt that the clothes 
will fit me. If the Lord told thee that they were 
for me they're sure to fit, for He knows my size 
exactly." 

V 2060. FAITH, a source of fearlessness. Captain 

D had a little girl on board, just eight years 

old, who, of course, awoke with the rest in the midst 
of a violent storm. " What's the matter ? " said the 
frightened child. They told her a squall had struck 
the ship. " Is father on deck ? " said she. " Yes ; 
father's on deck." The little thing dropped herself 
on her pillow again without a fear, and in a few 
moments was sleeping sweetly in spite of winds or 
waves. 

2061. FAITH, Blessedness of. When Dr. Arnold 
was suddenly stricken with his mortal agony, he 
was seen, we are told, lying still, with his hands 
clasped, his lips moving, and his eyes raised up- 
wards, as if engaged in prayer, when all at once he 
repeated, firmly and earnestly, "And Jesus said 
unto him, Thomas, because thou hast seen thou hast 
believed ; blessed are they who have not seen and 
yet have believed." — Canon Westcott. 

2062. FAITH, Confession of. A little girl was 
sent to the Evangelical school at Jerusalem. Her 
father was a poor Jew who depended for his living 
on the alms given to him by the Rabbis. When it 
was known that his daughter went to the school, 
they threatened to take their support from him if 
the girl continued to attend. The child had become 
much attached to the school, and the father chose 
rather to lose the alms than to take her away. 
Not long after the old man was taken very ill. 
Bishop Gobat, hearing of his sad case, sent a doctor 
and other support. In the last days it was noticed 
that so soon as the girl returned from school she 
was shut in with her father for some hours. Latei 
it was known that she read the Bible to her father. 
On his deathbed the poor Jew sent for the Rabbis 
and some Christians, when, raising himself, he said, 
" I have sent for you all that you may hear my last 
confession. I die in the faith of J esus of Nazareth." 
— Der Glaubensbote. 

2063. FAITH, Dying for. "We walk by faith, 
not by sight." These were the words that arose to 
our recollection in visiting that old Castle of St. 
Andrew, out of which Hamilton and Wishart, our 
first Scotch martyrs, came to die for God's truth at 
the stake. Groping our way along a tortuous pas- 



FAITH 



17 ; 



FAITH 



sage, we descended by some steps into an inner 
prison, and there, by a beam of light that streamed 
through a loophole of the massive wall, we saw an 
opening in the rocky floor. It looked like a draw- 
well. Candles lighted and let down showed a shaft 
descending into the bowels of the rock, where, widen- 
ing out like the neck of a bottle, it formed a dark, 
dank, dreary dungeon — a dreadful dungeon. It was 
called — and justly called — an oubliette, or place of 
forgetfulness, because those that black mouth swal- 
lowed up were ever after lost to life, to light, to 
liberty, and friends, as much as they that " in the 
grave forgotten lie." It made one shudder to stand 
on the edge and look down into that horrible pit ; 
nothing seen but the blackness of darkness —nothing 
heard but the muffled sound of the waves, as burst- 
ing on its rocky walls they seemed to moan for the 
deeds that had been perpetrated there. " There," 
says John Knox, speaking of that very place, "many 
of God's children suffered death, pining away slowly 
till their life lapped up like the tide on the shore, 
or was suddenly destroyed by the blow of the 
assassin." Such were the bloody days and deeds of 
Popery ; never more, we trust, to return. But as 
our fancy called up the men who, enduring hard- 
nesses — good soldiers of Jesus Christ — entered that 
low door to be let down like a coffin into the grave 
— into that living sepulchre — never to come out but 
to die on th© scaffold or the stake, the words that 
sprang to our memory, if not to our lips, were these 
— "They walked by faith, not by sight." — Guthrie. 

2064. FAITH, Dying in. As Luther lay dying 
Dr. Jones said to him, " Reverend father, do you die 
firm in the faith you have taught ? " He opened 
his eyes, which were half closed, looked fixedly at 
Jones, and replied, firmly and distinctly, " Yes." 
He then fell asleep. Soon after those nearest him 
saw him grow paler and paler ; he became cold, his 
breathing was more and more faint ; at length he 
sent forth one deep sigh, and the great Reformer 
was dead. — Michelet. 

2065. FAITH, Expression of. In December of 
that year (1830) Ray Palmer sat down one day in 
his room, and wrote in his pocket memorandum-book 
four simple verses, which, he says, " were born of 
my own soul," and were not written to be seen by 
another eye. He wrote them rapidly, and with his 
eyes swimming in tears. The first verse reads thus— 

" My faith looks up to Thee, 
Thou Lamb of Calvary, 

Saviour divine ! 
Now hear me while I pray, 
Take all my guilt away, 
Oh, let me from this day 
Be wholly Thine!" 

He put the memorandum-book into his pocket, and 
carried it there for two whole years, little dreaming 
that he was carrying about with him his own pass- 
port to immortality. One day Dr. Lowell Mason 
met him in the streets of Boston, and asked him to 
furnish some hymns for the volume of "Spiritual 
Songs " which lie and Dr. Thomas Hastings were 
about to publish. The young college graduate drew 
from his pocket the lines— 

" My faith looks up to Thee." 

Dr. Mason went home, and catching a similar in- 
spiration to that of the author of the lines, composed 
for them that beautiful tune of " Olivet," to which 
the hymn is wedded unto this day. Dr. Mason 



met the author a few days afterwards, and said to 
him prophetically, " Mr. Palmer, you may live many 
years and do many good things, but I think that you 
will be best known to posterity as the author of this 
hymn." — Dr. Pentecost. 

2066. FAITH, Getting rid of. Men are like four- 
year old children, that, going down to the shore 
from the cottage on the seaside, and finding fas- 
tened there a boat, with various appliances with 
which to manage it, think they will try their hand 
at navigation. It has been the custom of their 
elders and betters to have, as a means of navigating 
boats, sails and oars and a tiller, with a rudder 
attached ; but these children say, " Let us not be 
bound by our fathers' notions." And so, with 
might and main, they heave the mast and the sails 
overboard, and then one oar goes over, and then the 
other goes over, and then, unfastening the painter, 
they climb into the boat. And then, laughing and 
saying, " Now for a voyage of the newest fashion ! " 
they push off. And when once the boat is set free, 
the tide takes her, and as there is nothing to steer 
her, she goes whirling round and round, or drifting 
in this direction or that, at the mercy of the waves. 
And when they are far from the land, and the night 
is coming on, and the sea begins to get turbulent, 
then, without sails, without oars, without rudder, 
and without the capacity to manage the boat, with 
their little palms they try, over the side, to paddle 
her back. But what can those little four-year old 
children do toward paddling that masterly boat, 
with the wind and tide against them, and with no 
power but that of their little palms ? And yet they 
are mighty to manage that boat, compared to men 
who unharness faith, and throw off its spars, its 
oars, its ordinary means of navigation, and say, 
"Now, having got rid of these superstitions, we 
will paddle our new views and systems in our own 
way. ' ' — Beecher. 

2067. FAITH, God's response to. A German 
writer gives this incident in the life of Johannes 
Bruce, the founder of the order of the Carmelites, 
who, though a Romish priest, was a saint indeed, 
distinguished for his love to God and his faith. The 
convent was poor ; and the friars, dependent on 
charity for daily bread, were often compelled to 
console [themselves with the passage, "Man does 
not live by bread alone." One day the brethren 
found, when they had assembled for dinner, that 
their whole stock of food was a single piece of dry 
bread. They sat down ; they asked God's blessing 
upon their crust. Then Johannes arose, and poured 
forth such words of encouragement and consolation 
concerning the love of Christ and the great promises 
He had given His people, that all of them arose 
delighted and refreshed, and, without partaking 
of their bread, returned to their cells. They had 
scarcely reached them when the bell rang at the 
convent-gate, and a man entered with a large basket 
of provisions, which were carried, with a letter, to 
the prior, who was on his knees praying. He read, 
the letter dropped from his hands, and he began to 
weep bitterly. The porter, surprised, said, " Why 
do you weep ? Have you not often said that we 
should weep for nothing but our sins ? " Johannes 
replied, " Brother, I do not weep without reason. 
Think how weak the Lord must see our faith to be, 
since He is unwilling to see us suffer want a single 
day without sending visible aid. He foresaw that 
before evening we should despond unless He sent 



FAITH 



FAITH 



immediate help to our faith by means of this chari- 
table gift. It is because we possess so little confi- 
dence in the rich Lord in whom we are encouraged 
to trust that my tears flow." — Charles Finney. 

2068. FAITH, helped by love. In the Highlands 
of Scotland there is a mountain gorge twenty feet 
in width and two hundred feet in depth. Its per- 
pendicular walls are bare of vegetation save in 
their crevices, in which grow numerous wild flowers 
of rare beauty. Desirous of obtaining specimens of 
these mountain beauties, some scientific tourists once 
offered a Highland boy a handsome reward if he 
would consent to be lowered down the cliff by a 
rope, and would gather a little basket of them. 
The boy looked wistfully at the money, for his 
parents were poor ; but when he gazed at the yawn- 
ing chasm he shuddered, shrank back, and declined. 
But filial love was strong within him, and after 
another glance at the reward, and at the terrible 
fissure, his heart grew strong, his eyes flashed, 
and he said, ' ' I will go, if my father will hold the 
rope." And then, with unshrinking nerves, cheek 
unblanched, and heart firmly strung, he suffered his 
father to put the rope about him, lower him into 
that abyss, and to suspend him there while he filled 
his little basket with the coveted flowers. It was 
a daring deed, but his faith in the love of a father's 
heart gave him courage and power to perforin it. 

2069. FAITH, illustrated. A man once dreamed 
that he was in a deep pit, sinking fast in the mire — 
feet, knees, body, neck, gone down beneath the sur- 
face — when he heard a voice, " Look up." Looking 
up, he saw a star ; and, while gazing at it, he began 
to rise. Then, congratulating himself on his escape, 
he turned his eyes from the star to himself, and 
immediately he began to sink again. All .efforts of 
his own to rise but sank him deeper ; and when 
almost gone he again heard the voice, "Lookup." 
Then once more gazing at the heavenly star, he 
began to rise higher and higher, till he was almost 
free ; then, turning to help himself, and to remove 
the mire clinging to him, he forgot to look up, and 
again he sank. Once more the voice came, "Look 
up; for only while you look you rise." And looking 
steadfastly, he rose from the mire, and was saved. 

2070. FAITH, illustrated. Some years ago there 
was a crossing-sweeper in Dublin, with his broom, 
at the corner, and in all probability his highest 
thoughts were to keep the crossing clean and look for 
the pence. One day a lawyer put his hand upon his 
shoulder and said to him, " My good fellow, do you 
know that you are heir to a fortune of ten thousand 
pounds a year ? " " Do you mean it ? " said he. " I 
do," he said ; " I have just received the information. 
I am sure you are the man." He walked away, and 
forgot his broom. Are you astonished ? Why, who 
would not have forgotten a broom when suddenly 
made possessor of ten thousand a year ? So, poor 
sinners, who have been thinking of the pleasures of 
the world, when they hear that there is heaven to 
be had, may well forget the deceitful pleasures of 
sin and follow after higher and better things. 

2071. FAITH, Implicit, answered. On one oc- 
casion, when dining at a lady's house in Regent's 
Park with the late Dr. Brock, Mr. Spurgeon re- 
marked that £2000 had to be forthcoming for the 
builder on the morrow, and although nothing was 
in hand, the money would be paid at ten o'clock. 



" I wish you would not say that," Di*. Brock replied ; 
but immediately afterwards, while they were still at 
the table, a telegram came to say that A. B. had just 
left £2000 for the Orphanage ; and then, confessing 
that he had never seen anything like that, the Doctor 
called upon all to put down their knives and forks 
and return thanks to God. They never knew who 
A. B. was, nor whence he came. — Christian World. 

2072. FAITH, implicit but ignorant. Implicit 
faith has been sometimes styled fides carbonaria, 
from the story of one who, examining an ignorant 
collier on his religious principles, asked him what 
it was that he believed. He answered, " I believe 
what the church believes." The other rejoined, 
"What, then, does the church believe?" He 
replied, readily, "The church believes what I be- 
lieve." The other, desirous, if possible, to bring 
him to particulars, once more resumed his inquiry 
— " Tell me, then, I pray you, what it is which you 
and the church both believe ? " The only answer 
the collier could give was, "Why, truly, sir, the 
church and I both believe the same thing." — 
Arvine. 

2073. FAITH, in Christ. An Evangelical clergy- 
man, visiting the late Princess Charlotte at Clare- 
mont, Her Royal Highness said to him, " Sir, you 
are a clergyman ; will you have the goodness to give 
me an answer to a question which I wish to propose 
to you?" The clergyman replied, "Most readily 
shall I answer any question your Royal Highness 
shall please to put to me." "Then, sir," said the 
Princess, " which is the way a sinner can be saved ? " 
The clergyman modestly replied that Her Royal 
Highness must be informed upon that subject, and 
had frequent opportunities of knowing the opinions of 
eminent persons respecting it. Her Royal Highness 
said she put the same question to every clergyman, 
and their opinions being at variance, she requested 
to have his. He then replied, " Through faith in 
the sacrifice and work of the Lord Jesus Christ." 
Her Royal Highness then observed, " That is what 
my grandfather told me ; he said, ' Faith in Christ 
is everything in religion.' " — Religious Tract Society 
Anecdotes. 

2074. FAITH, in death. A dying sailor was near 
his end, and the death-sweat stood upon his brow. 
A friend said, "Well, mate, how is it with you now? " 
The dying man, with a smile, made answer, " The 
anchor holds — the anchor holds." God grant that 
every one of you may be able to say this, for His 
name's sake. Amen. — Rev. A. G. Brown. 

2075. FAITH, in God. A little blind child, close 
clasped up against her father, was carried by him 
into a room in a strange house. One who was in 
the room stepped quietly up, unclasped his arms, 
and without saying a word or making a sign, lifted 
the child away. "You seem not to be much 
frightened," said the father; "do you know who 
has you ? " " No," she said ; " but I am not afraid, 
for I know you know who has me." — Clerical 
Library. 

2076. FAITH, in God. A gentleman in the in- 
quiry-room rose from the side of a man to whom 
he had long been speaking, and begged of one well 
advanced in years to take his place, saying that he 
could not get the inquirer to see salvation. As 
requested, the aged man took his seat. " What is 



FAITH 



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FAITH 



wrong ? " he said. " Wrong ! Everything is wrong. 
My soul is lost, and I have only found it out now." 
' Are there no people known to you whom you can 
believe, whatever they say to you?" "Yes," said 
the sorrowing one. "Just as you believe them, 
will you now believe God ? Gods says in His Word, 

' Come unto Me, all ye that labour, and I will ' " 

"I wish to see it for myself," said the man. His 
aged guide was taking out his spectacles to read 
the words, but this would not do. ' ' Give me the 
book, that I may read it for myself." With his 
finger fixed on the spot, he read them over and 
over and over again. "God, I take you at your 
word," he cried. Before they parted his friend 
asked him, "How is it now?" "My burden is 
gone," said he. 

2077. FAITH, in scientific deductions. Few can 

have forgotten the astonishment with which the 
discovery of the planet Neptune was received, due 
not to a lucky or accidental pointing of the telescope 
towards a particular quarter of the heavens, but 
to positive calculations worked out in the closet. 
The distant Uranus — a planet hitherto orderly and 
correct — begins to show unusual movements in its 
orbit. Two mathematicians (Leverrier and Adams), 
as yet but little known to fame, living apart in dif- 
ferent countries and acting independently of each 
other, concentrate the force of their penetrat- 
ing intellects to find out the cause. By profound 
calculations each arrives at the conclusion that 
nothing can account for the c< perturbations " except 
some hitherto unknown mass of matter in a certain 
quarter of the heavens. So implicit, so undoubt- 
ing is the faith of Leverrier, that he requests a 
brother astronomer in Berlin to look out for this 
mass at a special point on a particular night, and 
there, sure enough, the disturber immediately dis- 
closes himself. — G. Chaplin Child, M.D. {condensed) 

2078. FAITH, in the Christian labourer. A 

short time ago a poor missionary among the pagan 
tribes of Africa, labouring, like his Master, with 
hardly a place to lay his head, and living on the 
food of almost savages, sent across the sea a packet 
of letters directed to different friends in America. 
It reached New York via England, charged with 
five dollars and seventy-five cents postage (£1, 4s.) ! 
Of course, the American Missionary Association, to 
whose care it was directed, paid this charge, and 
took it from the office ; for they recognised the 
handwriting of a faithful labourer. But this heavy 
postage was to be paid out of the little gifts dropped 
into the treasury of this Christian mission. — Elihu 
Burritt. 

2079. FAITH, Justified by. A minister of the 
gospel was once preaching in a public hospital. 
There was an aged woman present, who for several 
weeks had been aroused to attend to the concerns 
of her soul. When she heard the Word of God from 
the lips of his servant, she trembled like a criminal 
in the hands of the executioner. Formerly she had 
entertained hope of acceptance with God ; but she 
had departed from her comforter, and now she was 
the prey of a guilty conscience. A short time after 
this the same minister was preaching in the same 
place ; but during the first prayer his text and the 
whole arrangement of his discourse went completely 
from him ; he could not recollect a single sentence 
of either ; but Romans v. 1 took possession of his 
whole soul : " Therefore, being justified by faith, 



we have peace with God through our Lord Jesu3 
Christ." He considered this a sufficient intimation 
of his duty, and descanted freely on justification 
by faith and a sinner's peace with God through 
the atonement of Christ. It was the hour of mercy 
to this poor distracted woman. A ray of divine 
consolation now penetrated her soul ; and she said 
to the minister, when taking his leave, " I am a 
poor vile sinner, but I think, being justified by 
faith, I begin again to have peace with God through 
our Lord Jesus Christ. I think Christ has now 
got the highest place in my heart ; and, oh ! I pray 
God He would always keep Him there." 

2080. FAITH, Justifying and saving. Mr. 

Samuel Walker was for some time a preacher before 
he experienced the power of godliness on his own 
heart. About a year after he came to Truro, being 
in company with some friends, the subject of whose 
conversation turned upon the nature of justifying 
and saving faith, he, as he freely owned afterwards, 
became sensible that he was totally unacquainted 
with that faith which had been the topic of discourse, 
and also convinced that he was destitute of some- 
thing which was of the greatest importance to his 
own, as well as the salvation of the people com- 
mitted to his charge. He said nothing at that 
' time, but was ever ready afterwards, as oppor- 
i tunity offered, to enter upon the subject. He now 
1 began to discover that he had hitherto been igno- 
rant of the gospel salvation, inattentive to the 
spiritual state of his own, and the souls of others, 
and governed in all his conduct, not by the only 
Christian motives of love to God and man, but 
purely by such as were sensual and selfish ; he found 
he was a slave to the desire of man's esteem ; 
and, in short, as he himself expressed it, had been 
all wrong both within and without. Having, by 
prayer and study of the Scriptures, under the 
Divine blessing, obtained just views of Divine 
truth, and experienced the power of religion on his 
own mind, he became a distinguished and successful 
preacher of the Gospel. 

2081. FAITH, kept. When the Oregon contro- 
versy between England and the United States was 
tending to a serious crisis, two enormous Paixhan 
guns were wrought in England for the American 
navy. These terrible engines of destruction had 
such direct reference to the hostile issue of that 
question, that one was called "The Oregon," and 
the other ' ' The Peacemaker." The latter, however, 
burst on an amateur trial, and killed on the spot 
the Secretary of the American Navy and one or 
two other Cabinet Ministers. But not the slightest 
suspicion ever attached to the good faith of the 
English makers of the great gun. It was believed 
universally that they did their best to produce an 
engine of the greatest capacity of destructiveness, 
in view of the almost moral certainty that, if ever 
tested in earnest, it would be first upon the ships 
of their own nation ; that its crater- mouth would 
pour the first eruption of its iron missiles upon their 
own countrymen. — Elihu Burritt. 

2082. FAITH, kinds of. Suppose I should meet 
a person to-night when I go away from here — a 
person that I had met in rags every day — and should 
see him all dressed up, and should say to him, 
" Halloa, beggar ! " " Why, Mr. Moody, I ain't 
no beggar ; / ain't." "Well, you were last night. 
I know you. You asked me for money." " True ; 



FAITH 



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FAITH 



but I was standing here, and a man came along 
and put ten thousand dollars in my hand, real 
money, and I've got it in the bank now." " How 
do you know you stretched out the right hand to 
take it 1 " " Hand ! What do I care which hand ! 
I've got the money, I have." And so people talk 
about the right Icind of faith. Any kind of faith 
will do that will get the good. There would be no 
trouble about peace and happiness if men had faith 
in Christ. — Moody. 

2083. FAITH, Living by. In Bristol, as at 
Teignmouth, though he (George Miiller) continued 
to live without any regular income, God never 
allowed him nor his family to want, and, with the 
Apostle Paul, he was generally able to say, " I 
have all and abound." . . . Sometimes it happened 
that not only was there no money left, but that 
all the provisions likewise in the house were gone — 
a trying state of things indeed ; the Lord never 
suffered them, however, to be confounded. — Life of 
George Miiller. 

2084. FAITH, Living by. The Rev. Hansard 
Knollys was among the Christian ministers who, 
in the seventeenth century, were the subjects of 
persecution. He was persecuted in the high com- 
mission court, and fled to America, from whence, 
after a time, he returned. Having lived for some 
time in obscurity in London, he had but sixpence 
left, and no prospect of being able to provide for the 
support of his family. In these circumstances he 
prayed, encouraged his wife to remember the past 
goodness of God, and to reflect on the promise, " I 
will never leave thee, nor forsake thee," paid his 
lodging, and then went out, not knowing where the 
providence of God would lead him. He had walked 
but a few steps, when he was met by a woman, who 
told him that some Christian friends had prepared 
a residence for him and his family, and had sent 
him money and other comforts. They were im- 
pressed with this manifestation of Divine goodness 
to them, and his wife exclaimed, "Oh ! dear hus- 
band, how sweet it is to live by faith, and trust 
God's faithful Word ! Let us rely upon Him whilst 
we live, and trust Him in all straits." 

2085. FAITH, Measure of. A Christian sailor, 
who lost one of his legs in the battle of Trafalgar, 
said that he could often measure the faith of the 
people who. conversed with him by the way in which 
they alluded to his misfortune. Nine out of ten 
would exclaim, "What a pity that you lost your 
leg ! " and only one in ten, " What a blessing that 
the other was preserved ! " 

2086. FAITH, must express itself. One of his 

sailor-boys, warming up in an exhortation, speaking 
of faith, said, "It's like tinder in an old-fashioned 
tinder-box. Shut it up, and it will go out ; give it 
vent, and it will burn." Slapping him on the back, 
[Father Taylor exclaimed, " Well done, Peter ! the 
Bishop couldn't better that." — Life of Father Taylor. 

2087. FAITH, not creed, determines religion. 

Are you any more a Christian because of all that 
intellectual assent to these solemn verities ? Is not 
your life like some secularised monastic chamber, 
with holy texts carved on the walls, and saintly 
images looking down from glowing windows on 
revellers and hucksters who defile its floors ? Your 
faith, not your creed, determines your religion. 
Many a " true believer " is a real infidel. — Maclaren. 



- '2088. FAITH, not works, saves. Some years 
ago two men, a bargeman and a collier, were in a 
boat above the rapids of Niagara, and found them- 
selves unable to manage it, being carried so swiftly 
down the current that they must both inevitably be 
borne down and dashed to pieces. At last, how- 
ever, one man was saved by floating a rope to him, 
which he grasped. The same instant that the rope 
came into his hand a log floated by the other man. 
The thoughtless and confused bargeman, instead of 
seizing the rope, laid hold on the log. It was a fatal 
mistake ; they were both in imminent peril ; but 
the one was drawn to shore, because he had a con- 
nection with the people on the land, while the 
other, clinging to the loose, floating log, was borne 
irresistibly along, and never heard of afterwards. 
Faith has a saving connection with Christ. Grapple 
our virtues as tightly as we may, even with hooks 
of steel, they cannot avail us in the least degree ; 
they are the disconnected log which has no hold- 
fast on the heavenly shore. 

2089. FAITH, overcoming the world. In the 

English Channel there are three tiers of rocks known 
as the Eddystone Pocks, which from time imme- 
morial have been a terror to sailors. On the principal 
one of these rocks various attempts had been made 
to erect a lighthouse, as a guide to the mariner. 
By a combination of undercurrents all such at- 
tempts had proved unsuccessful. In 1696 Henry 
Winstanly succeeded in completing a structure, 
by ingrafting one stone into another, which he sup- 
posed immovable. Having completed the whole, 
he remained within the solid work, and said he 
would like to stay there during the most stormy 
night ever known. Old Ocean heard that challenge. 
Wave summoned wave to the trial. The night 
came on, dark and furious. Surge after surge beat 
against the boastful work, and overwhelmed its 
summit. The night passes away, and a calm, 
peaceful morning follows ; but the lighthouse and 
its builder are nowhere seen. The waves murmur 
to each other as if in triumph and mockery over the 
ruin. "Still," said England's mechanics, "it can be 
done." In 1709 another was built; but this too 
was swept away. "Still," said John Smeaton, "itcan 
be done I " In 1759 he completed another structure 
on a different plan, which has now stood for more 
than a century, looking down in proud defiance on 
Ocean's stormiest hour, and guiding thousands into 
port. So, in planting the lighthouse of the gospel to 
guide our wrecked humanity over life's troublous 
sea, if the first or second effort is not successful, 
Faith, looking forward to the promises, and back- 
ward to Omnipotence, cries, "It can he done." — 
Preacher's Lantern. 

2090. FAITH, Playing with. Joseph Smith, 
the Mormon prophet, took his followers to a deep 
stream, that they might see him walk dry shod over 
it. " Have you faith," said Joseph, "that I can 
walk across without wetting my feet ? " " We have, 
we have ! " cried his enthusiastic people. " Then," 
said the prophet, " that is as good as if I were to 
do it fifty times — the end is gained." 

2091. FAITH, Power and place of. Look at 
that locomotive as it snorts like a giant war-horse 
to its place in the station at the head of a train. 
In that engine there is power of amplest capacity to 
drag at swiftest pace the far stretch of carriages. 
All its parts — boiler, tubes, pistons, fire, steam — are 



FAITH 



( 221 ) 



FAITH 



in perfect order ; the bell has rung as a signal for 
starting, and yet there is no departure, no move- 
ment, nor would be till "crack of doom" as long 
as the uniting hooks that bind the engine and train 
are wanting. But when, like two great hands, they 
have clasped, and a screw has so riveted engine and 
carriage that they form, as it were, one thing, one 
whole, the train moves. Without that hook, or link, 
or coupling, the train would stand still for ever. 
So in relation of faith to Christ. It is not our faith 
that saves us, but Christ. — Dr. Grosart. 

2092. FAITH, Reward of. The discovery of the 
New World, as the continent of America and its 
islands are called, was not, like many discoveries, 
an accident ; it was the reward of faith — the reward 
of Christopher Columbus's faith. He found fruits 
on the shores of Western Europe, cast up by the 
Atlantic waves, and brought there, as we now know, 
by the Gulf Stream, perfectly diverse from any that 
the temperate, fiery, or frozen zones of the Old World 
produced. So one day, let me say, strolling by the 
sea-shore, he saw a nut. He takes it in his hand 
and looks at it ; he takes it into his capacious mind, 
and out of that little seed springs his faith in another 
world beyond that watery horizon, where, as he be- 
lieved, and events proved, the sea had pearls, and 
the veins of the earth were filled with silver, and 
the rivers that flowed through spicy groves ran over 
sands of gold. They thought him mad to leave his 
sweet bays, and his land, and his pleasant home to 
launch on a sea which keel had never ploughed, in 
search of a land man had never seen. I tell that 
infidel that I know in whom I have believed ; I can 
give a reason for the faith that is in me ; and so he 
could. And so he launched his bark on the deep, 
and with strange stars above him, and strange seas 
around him, storms without, and mutinies within, 
no man of all the crew hoping but himself, with a 
courage nothing could daunt, and a perseverance 
nothing could exhaust, that remarkable man stood 
by the helm, and kept the prow of his bark onward 
and westward till lights gleamed on San Salva- 
dor's shore, and as the day broke the joyful cry, 
" Land ! " rang from the mast-head ; and faith was 
crowned with success, and patience had her perfect 
work. — Guthrie. 

2093. FAITH, Rsward of. Sir William Napier 
once in his walks met with a little girl of five years 
old sobbing over a pitcher she had broken. She, in 
her innocence, asked him to mend it. He told her 
that he could not mend it, but that he would meet 
her trouble by giving her sixpence to buy a new 
one, if she would meet him there at the same hour 
the next evening, as he had no money in his purse 
that day. When he returned home he found that 
there was an invitation waiting for him, which he 
particularly wished to accept. But he could not 
then have met the little girl at the time stated, and 
he gave up the invitation, saying, " I could not dis- 
appoint her ; she trusted in me so implicitly." 

2094. FAITH, Reward of. I remember the story 
of a preacher who got out great placards, and pla- 
carded the town, stating that if any man in the town 
owed any debt, and would come round to his office 
between nine and twelve o'clock on a certain day, 
he would pay the debt. Of course that went through 
the town like wildfire. One said to the other, 
"John, do you believe that?" "No; I am not 
going to believe that any stranger is going to pay 



our debts." No one believed it, although there 
were a good many, no doubt, that would have liked 
to get their debts paid. Well, the day came, and 
at nine o'clock the man was there. At ten o'clock 
none had come. At eleven o'clock a man was seen 
walking up and down, looking over his shoulder, 
and finally he put his head in at the door, and said, 
" Is it true that you will pay any man's debt ? " 
The other said, "Yes. Do you owe any debt?" 
" Yes." "Have you brought the necessary papers? " 
The placard had told them what to do. ''Yes." 
So the man drew a cheque and paid the other's debt, 
and kept him and talked with him till twelve o'clock ; 
and before twelve o'clock two other men came and 
got their debts paid. At twelve o'clock the man let 
them out, and the people outside said to them, " He 
paid your debts, did he not?" "Yes, he did," 
they answered. But the people laughed, and made 
fun of them, and would not believe it till they pulled 
out the cheque, and said, " There it is ; he has paid 
all the debt." And then the. people said, "What 
fools we were we did not go in and get our debts 
paid ! " But they could not j it was too late ; the 
door was closed; the time was up. And then the 
man, as before, preached the gospel, and great 
crowds went to hear him ; and he said, " Now, my 
friends, that is what God wants to do, but you will 
not let Him do it." — Moody. 

2095. FAITH, Simplicity of. I was sent for in 
great haste to visit a woman who was said to be 
dying, and who very much desired to see me. I 
went immediately to her house. She was a member 
of my church, whom I had known very well for 

years. I said to her, "Mrs. M , you seem to 

be very sick ? " " Yes," she said ; " I am dying." 
" And are you ready to die ? " She lifted her eyes 
to me, with a solemn and fixed gaze, and, speaking 
with great difficulty, she replied, " Sir, God knows 
— I have taken Him — at His word — and — I am not 
afraid — to die." — Dr. Spenser. 

2096. FAITH, Simplicity of. Dr. William Ander- 
son was journeying to Kilsyth to help in the revival 
which was then going on. He met with a boy who 
told of the death of his little brother. The lad 
seemed sure that his brother had gone to heaven. 
Dr. Anderson asked him for the ground of his con- 
fidence. He replied, " Because he had faith." 
"But," says the Doctor, "how do you know?" 
" Weel, sir, when he was dying he seemed afraid. 
I told him to trust in Jesus. He asked me what 
that meant — what he was to do. I said, ' Pray to 
Him.' He replied, ' I'm too weak ; I'm not able 
to pray.' Then I said, 'Just hold up your hand 
— Jesus will see you, and Tcnow u-hat it means^ And 
he did it. Now, was not that faith ? " Dr. Ander- 
son was a great theologian, yet he often pointed 
to that dying lad with the uplifted hand as a beauti- 
ful illustration of the simplicity of faith. — Clerical 
Library. 

2097. FAITH, The, can defend itself. Henry 
VIII., King of England, wrote a silly book against 
Martin Luther, for which the Pope conferred on 
him the title " Defender of the Faith." As that 
tyrant appeared to be overjoyed at the acquisition, 
the Jester of the court asked the reason ; and being 
told that it was because the Pope had given him 
that new title, the shrewd fool replied, " My good 
Harry, let thee and me defend each other, and let 
the faith alone to defend itself." 



FAITH 



( 222 ) FAITHFULNESS 



2098. FAITH, Triumph of. At the close of the 
American civil war the friends of consecrated learn- 
ing gathered about the ruins of what had been 
Cumberland University, in Lebanon, Tennessee. A 
row of columns was all that was left of the proud 
old buildings. All that fire could burn was gone. 
All the endowment, too, was gone. A minister 
who had been educated in this institution walked 
around its ruins and wept. Then, suddenly drying 
his tears, he walked up to one of the columns and 
wrote upon it, " Resurgam." The word was caught 
up. It became the text for thrilling speeches, and 
was engraved on the new seal of the University. 
Two daring steps were taken — one to appoint a 
full corps of professors, and guarantee their salaries 
for a time ; the other, to promise free tuition and 
board to candidates for the ministry. For the ful- 
filment of these promises not one dollar was on 
hand. Over sixty candidates came the first year, 
and steadily, ever since, the boarding-house has 
kept and fed many scores of these 3 7 oung men. 
The " Preachers' Home " was bought and paid for. 
No debts were incurred ; all who came were cared 
for. Vast as were the difficulties to be met, God 
has not disappointed the hopes nor withhold His 
blessings from those who, in His name, re-spread 
the banner of the University to the breeze. 

2099. FAITH, Victory of. It was by faith that 
Leonidas charged with three hundred men for the 
salvation of Greece, encountering eight hundred 
thousand Persians. His country had sent him to 
die at Thermopylae. What he did was by no means 
reasonable, according to ordinary views. — Vinet. 

2100. FAITH, Victory of. The emigrant who 
sees the blue hills of his native land sink beneath 
the wave, and goes away to the land of gold, has 
seen and handled the gold dug from the mines or 
washed from the waters of that distant land. He 
has seen those who have been there ; he has seen 
them go out poor and come back rich ; he has seen 
them go out empty and come back full. These have 
taught him to believe in a land beyond the waters ; 
but I believe in a land, not beyond the seas, but 
beyond the grave, to which I have seen hundreds 
go, but none come back to unveil its secrets. I be- 
lieve in a Saviour I never saw, and never saw the 
man that saw ; and commit to His keeping, not 
my money, but what is more precious than all the 
gold of the Bank of England—/ commit to Mm my 
precious soul. — Guthrie. 

2101. FAITH, Vision of. Such confidence and 
faith must appear to the world strange and un- 
accountable. It is like what his fellow-citizens 
may be supposed to have felt (if the story be true) 
toward that man of whom it is recorded that his 
powers of vision were so extraordinary, that he could 
distinctly see the fleet of the Carthaginians enter 
the harbour of Carthage while he stood himself at 
Lilybaeum, in Sicily. A man seeing across an ocean, 
and able to tell of objects so far off ! He could feast 
his vision on what others saw not. Even thus does 
faith now stand at its Lilybaeum, and see the long- 
tossed fleet entering safely the desired haven, enjoy- 
ing the bliss of that still distant day, as if it was 
already come. — Andrew A. Bonar. 

2102. FAITH, Want of. Among Gilpin's number- 
less acts of benevolence, it is related that, in one of 
his rides, seeing a man much cast down by the loss 



of a horae that had just fallen dead, he told the man 
he should have the one on which his servant was 
mounted. " Ah, Master," said the countryman, 
"my pocket will not reach such a beast as that." 
"Come, come," answered Gilpin, "take him; and 
when I demand my money, then thou shalt pay 
me." — Julius C. Hare. 

2103. FAITH, Want of. What power had the 
last Brutus at the moment when he abandoned his 
faith? From the time of his melancholy vision, 
produced by a diminution of that faith, it might 
have been predicted that his own destiny and that 
of the republic were finished. He felt it himself ; 
it was with a presentiment of defeat that he fought 
at Philippi. And such a presentiment always realises 
itself. — Vinet. 

2104. FAITH, what it is. A doctor, who was 
once visiting a Christian patient, had himself long 
been anxious to feel that he was at peace with God. 
The Spirit of God had convinced him of his sin and 
need, and he longed to possess " that peace which 
the world cannot give." On this occasion, address- 
ing himself to the sick one, he said, " I want you 
just to tell me what it is, this believing and getting 
happiness — faith in Jesus, and all that sort of thing, 
that brings peace." His patient replied, "Doctor, 
I have felt that I could do nothing, and I have put 
my case in your hands — I am trusting in you. This 
is exactly what every poor sinner must do in the 
Lord Jesus." 

2105. FAITH, what it is. The Rev. David Nel- 
son relates that, after attending a brilliant party at 
the house of a young man of wealth, he sat down 
with him for the purpose of religious conversation. 
His young friend acknowledged that he would gladly 
become a Christian if he knew what to do. " Sup- 
pose," said Dr. Nelson, " the Lord Jesus stood in 
this room, and you knew it was the Lord Jesus, 
and He should look kindly on you, and stretch out 
His hand towards you, and should say, ' Come 
unto Me, all ye that labour and are heavy laden, 
and I will give you rest,' what would you do ? " "I 
would go to Him, and fall down before Him, and 
ask Him to save me," was the reply. " But what if 
your gay young companions were in the room, and 
they should point and laugh at you ? " "I should 
not care for that. I should go to the Lord 
Jesus." "Well, the Lord Jesus is really in this 
room, though you cannot see Him ; and He stretches 
out His hand to you, and says, ' Come unto Me ; ' 
and you should believe what He says in His letter, 
the Bible, as much as though you heard the words." 
Soon after the conversation Dr. Nelson had the 
pleasure of meeting this young man at the Table 
of our Lord. 

2106. FAITHFULNESS, a duty. A dying noble- 
man once sent for the clergyman on whose ministry 
he had attended, and said to him, " Do you not 
know that my life has been licentious, and that I 
have violated the commandments of God ? Yet 
you never warned me of my danger! " The clergy- 
man was silent. When the nobleman repeated th<* 
question, he replied, " Yes, my lord, your manner 
of living was not unknown to me ; but your kind- 
ness, and my fear of offending you, deterred me 
from reproving you." " How cruel ! how wicked ! " 
said the dying man. "The provision I made for 
you and your family ought to have induced care and 



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fidelity. You have neglected to warn and instruct 
me, and now my soul will be lost ! " 

2107. FAITHFULNESS, A servant's. The Abbe 
Barruel, in the account he gives of the closing scenes 
of Diderot's life, tells us that he had a Christian 
servant, to whom he had been kind, and who waited 
upon him in his last illness. This servant took a 
tender interest in the melancholy situation of his 
master, who was just about to leave this world, 
without preparation for another. Though a young 
man, he ventured one day, when he was engaged 
about his master's person, to remind him that he 
had a soul, and to admonish him, in a respectful 
manner, not to lose the last opportunity of attend- 
ing to its welfare. Diderot heard him with atten- 
tion, melted into tears, and thanked him. He even 
consented to allow the young man to introduce a 
clergyman, whom he would probably have con- 
tinued to admit to his chamber, if his infidel 
friends would have suffered the minister to repeat 
his visits. 

2108. FAITHFULNESS, and expectation. One 

winter day a gentleman riding on horseback along 
a Kentucky road met an old coloured slave plod- 
ding on through the deep snow toward the house of 
God, which was four miles from his home. " Why, 
uncle," cried the gentleman, "you ought not to 
venture out such a distance on such a day ! Why 
in the world don't you stay at home?" ,{ Ah, 
massa," was the answer, " I darn't do dat ! 'Cause, 
you see, i" dunno when de blessing gwine to come. 
An' 'spose it 'ud come dis snowy mornin', and I 
away ? Oh no ! dat 'ud nebber do." Would God's 
service ever be dishonoured by empty houses of wor- 
ship were all Christians possessed of such faith ? 

2109. FAITHFULNESS, and prayer. There was 
once an insurrection in one of the West Indian 
islands. Among other things, the rioters resolved 
to break up the religious meetings of the slaves in 
the neighbourhood. These meetings were generally 
conducted by an old slave called Uncle Ben. The 
rioters went to the negroes' meeting-house at the 
time of service for the purpose of breaking it up, 
and not finding Ben there, they seized the leader 
of the service and put him to death, and with his 
head upon a pole, marched to Ben's dwelling. 
When he appeared, the leader pointed to the bleed- 
ing head on the pole, and asked, " Do you know that 
head, Ben?" "Yes, massa," said Ben, "I knows 
him." " Well, that's what he has got for his pray- 
ing ; and if you don't stop praying we'll just do the 
same with your head." Ben looked the leader of 
the mob full in the face, and said, " Massa, do you 
mean dat?" "To be sure I do," said the man; 
"and if you wish to keep your head upon your 
shoulders, you'll give up praying at once." All 
were waiting anxiously, when the old negro turned 
to his fellow-slaves and said, "Bredren, let us 
pray ! " Then he kneeled down in the presence of 
these fierce, lawless men, and poured out his soul in 
prayer. He prayed that God. would pardon their 
sin, and show them the evil of their ways, and 
change their hearts by grace. When he ceased, he 
rose up and went into his cabin. God's power was 
on the hearts of these rioters, so that they went 
away without offering to touch him. 

2110. FAITHFULNESS, in death. During the 
American War of Independence Lord Rawdon, 



when he was in South Carolina, had to send an 
express of great importance through a country 
filled with the enemy, which a corporal of the 17th 
Dragoons, of known courage and intelligence, was 
selected to escort. They had not proceeded far 
when they were fired upon, the express killed, and 
the corporal wounded in the side. Careless of his 
wounds, he thought but of his duty. He snatched 
the dispatch from the dying man and rode on, till, 
from the loss of blood, he fell, when, fearing the 
dispatch would be taken by the enemy, he thrust 
it into the wound until it closed upon it. He was 
found next day by a British patrol, with a smile 
upon his countenance, with only life sufficiently 
remaining to point to the fatal depository of his 
secret. In searching the wound was found to be the 
cause of his death ; but the surgeon declared that it 
was not itself mortal, but rendered so by the inser- 
tion of the paper. 

2111. FAITHFULNESS, Individual. The Con- 
gregational church at Llanvanches, formed in 1639, 
was the first Nonconforming church in Wales. The 
cause at one time had been reduced to such a low 
estate that only one elderly woman participated of 
the Lord's Supper with the pastor. Feeling greatly 
discouraged, he said to her that the place should 
be closed, promising to visit her occasionally at her 
house ; but she remonstrated with him, saying, with 
tears, " Do not give up ; come here at least once 
more; the Lord may visit us again." And the Lord 
did visit them. Before the next Communion Sab- 
bath five or six persons had become candidates for 
membership. — Dr. Rees. 

2112. FAITHFULNESS, in judging. WhenAris- 
tides sat as judge, it is said that one, thinking to 
strengthen his cause, mentioned the injuries that 
his opponent had done to Aristides. "Mention 
the wrongs you have received," replied the equitable 
Athenian ; " I sit here as judge, and the lawsuit is 
yours, and not mine." 

2113. FAITHFULNESS, Ministerial. President 
Davis preached before James I. of England, who 
was James VI. of Scotland. What subject did he 
take ? The King was noted all over the world for 
being unsettled and wavering in his ideas. What 
did President Davis preach about to this man who 
was James I. of England and J ames VI. of Scot- 
land ? He took for his text, James i. 6 : " He 
that wavereth is like a wave of the sea, driven 
of the winds and tossed." — Tahnage. 

2114. FAITHFULNESS, Ministerial. Louis the 
Fourteenth sent for the famous Bourdaloue to 
preach the Advent sermon in 1670, which he did 
with such success that he was many years retained 
at court. He was called the king of preachers, 
and the preacher to kings ; and Louis himself said 
that he would rather hear the repetitions of Bour- 
daloue than the novelties of another. With a col- 
lected air, Bourdaloue had little action ; he generally 
kept his eyes half closed, and penetrated the hearts 
of the people by the sound of a voice uniform and 
solemn. On one occasion he turned the peculiarity 
of his external aspect to a very memorable advan- 
tage. After depicting, in soul-awakening terms, a 
sinner of the first magnitude, he suddenly opened 
his eyes, and casting them full on the King, who sat 
opposite to him, he added in a voice of thunder, 
" Thou art the man I " The effect was confounding. 



FAITHFULNESS 



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When he had finished his discourse he went and 
threw himself at the feet of his sovereign, and said, 
" Sire, behold at your feet one who is the most 
devoted of your servants, but punish him not that 
in the pulpit he can own no other master but the 
King of kings." 

2115. FAITHFULNESS, Ministerial. The late 
Rev. Leland Howard, of Rutland, Vermont, in the 
discharge of his pastoral duties, took occasion to 
urge, personally-, on one of his hearers an attention 
to religion. At length the conversation became so 
distasteful ttat the man repelled all further ad- 
vances by declaring most- emphatically that if he 
ever took that liberty again he would never pay 
another penny toward his salary. With a shrewd 
knowledge of human nature, and a wisdom often 
born of love, he forbore all personal conversation 
when they met, but he would simply ask, " Does it 
pay ? " Time went on, and the pastor, crowned 
with the honours of a useful life, went to be with 
Christ. But his words remained like a nail fastened 
by the Master of assemblies ; and the man whose 
salvation he so often sought became a Christian. 
Then he told what feelings that brief question pro- 
duced. "I had rather he had said the whole than 
to ask the question, 1 Does it pay ? ' And oh," said 
he, "if he were only living now, that I could tell 
him so, what a privilege it would be ! " 

2116. FAITHFULNESS, Ministerial. The Rev. 
John Howe, having preached before Cromwell, so 
pleased the Protector that he was appointed his 
domestic chaplain. To some of Cromwell's peculiar 
notions Mr. Howe could not assent, and in one 
instance had the boldness to preach against them 
in his presence, believing that they might lead to 
practical ill consequences. The friends of the 
preacher were alarmed, and predicted that he would 
find it difficult to regain the Protector's favour. " / 
have," said Mr. Howe, "discharged my conscience, 
and the event must be left to God." 

2117. FAITHFULNESS, not to be silenced. 

The Pope requests a Dominican bishop to repair 
to Florence and answer the abbot's (Savonarola's) 
sermons. " Holy Pather, I will obey ; but I must 
be supplied with arms." "What arms?" "This 
monk," replied the bishop, "says we ought not to 
keep concubines, commit simony, or be guilty of 
licentiousness. If in this he speaks truly, what shall 
I reply?" "What shall we do?" said the Pope. 
"Reward him," give him a red hat, make a Car- 
dinal and a friend of him at once." Savonarola 
kindly receives the papal messenger, and for three 
days listens to his arguments, but is unconvinced. 
The tempting bribe is then offered. " Come to my 
sermon to-morrow morning and you shall hear my 
answer." How great was the emissary's surprise at 
hearing more daring denunciations than ever from 
Savonarola, who exclaimed, " No other red hat will 
I have than that of martyrdom, coloured with my 
own blood." — Newman Hall. 

2118. FAITHFULNESS, reciprocated. I was 

seventeen years old when I went to Boston. On 
Sunday I went into a Bible- class in one of the 
churches. I had been there but a few Sundays 
before that teacher came down into the shoe-store 
where I was engaged, and put his hand ou my 
shoulder, and spoke to me about my soul. He uas 
the first man that ever spoke to me about my soul. He 



shed tears. I forget now what he said, but I never 
will forget the pressure of his hand and those tears. 
Seventeen years rolled away, and one dark, rainy 
night I was speaking in Worcester ; a young man, 
after the meeting, came up the aisle and said to me, 
!< I have heard my father speak of you, so after that 
I thought I would like to become acquainted with 
you." " Who is your father? " " Edward Kernble." 
My old teacher ! The thought passed across my 
mind, " Oh, if I could do for his son what he did for 
me." I put my hand on his shoulder, and said, 
' ; Henry, are you a Christian ? " The tears started 
as he said, " No, sir ; but would like to be." Thank 
God for that ! I preached Christ to him ; but he 
could believe all that was in the Bible against 
sinners, like many others, but not what was for 
them. . . . Briefly, he believed at last, and com- 
forted his dying mother with the knowledge of this 
fact. And his sister's conversion followed. —Moody. 

2119. FAITHFULNESS, Rest not thought of in. 

When the battle of Corioli was being won through 
the stimulus given to the soldiers by the impas- 
sioned vigour of Caius Marcius, they mourned to 
see their leader covered with wounds and blood. 
They begged him to retire to the camp, but, with 
characteristic bravery, he exclaimed, " It is not for 
conquerors to be tired/" and joined them in pro- 
secuting the victory to its brilliant end." — New 
Handbook of Rlustrations. 

2120. FAITHFULNESS, Results of. Once, when 
John Newton preached in a village, such was the 
indifference that only a handful came to hear him. 
But he was loyal to Christ, and gave the best he 
had. Among that little number of hearers was 
Thomas Scott. The sermon turned his thoughts 
toward the truth, and all the Christian influence 
of " Scott's Commentary " may be traced to that 
sermon. 

2121. FAITHFULNESS, rewarded. When Charles 
II. went to Winchester with the Court, the house 
of Dr. Ken was destined to be the residence of 
Nell Gwynn. The good little man declared that she 
should not rest under his roof. He was as steady 
as a rock ; and the intelligence was brought to the 
King, who said, " Well, then, Nell must take lodgings 
in the city." All the Court were shocked at Dr. 
Ken's rigid conduct, saying that he had ruined his 
fortune, and would never rise in the Church. Some 
time afterwards the bishopric of Bath and Wells 
became vacant ; the Ministers recommended some 
learned and pious divines, but the King answered, 
"No, none of them shall have it, I assure you. 
What is the name of that little man at Winchester 
that would not let Nell Gwynn lodge at his house ? " 
"Dr. Ken, please your Majesty." "Well, he shall 
have it, then; I resolved that he should have the 
first bishopric that fell, if it had been Canterbury." 
— Clerical Anecdotes. 

2122. FAITHFULNESS, rewarded. A young 
Christian soldier in the army was often assaulted 
by his tent-mates while at prayer at night. He 
sought advice of his chaplain, and by his counsel 
omitted his usual habit. His ardent heart could 
not endure this. He chose rather to have prayer 
with persecution than peace without it, and resumed 
his old way. The result was, that, after a time, all 
his ten or twelve companions knelt in prayer with 
him. In reporting to his chaplain he said, ' 'Isn't 
it better to Iceep the colours flying ? " 



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2123. FAITHFULNESS, to liberty. Lorenzo, on 
his deathbed, did homage to the faithful monk, as 
a true servant of God. He could not die in peace 
without his benediction. Savonarola, standing be- 
side the dying man, demanded compliance with 
three conditions before he would grant absolution. 
He must have sincere faith in Christ. This he pro- 
fessed. He must make restitution of whatever he 
had unjustly obtained. This he promised. He must 
liberate Florence from the despotism of his family 
(the Medici) and re-establish the ancient republic. 
Lorenzo was silent. Could he undo the labour of 
his life? The uncompromising monk immediately 
left him unabsolved ! — Newman Hall. 

2124. FAITHFULNESS, to the sinful. I confess, 
to my shame, that I remember no sin that my con- 
science doth so much accuse and judge me for as 
for doing so little for the salvation of men's souls, 
and dealing more earnestly and fervently with them 
for their conversion. I confess that when I am 
alone, and think of the case of the poor, ignorant, 
worldly, unconverted sinners, that live not to God, 
nor set their hearts on the life to come, my con- 
science telleth me that I should go to as many of 
them as I can, and tell them plainly what will 
become of them if they do not turn to the Lord. 
And though I have many excuses, yet none of them 
do satisfy my own conscience, when I consider 
what heaven and hell are, which will, one of them, 
be the end of every man's life. My conscience tells 
me that I should follow them night and day, with 
all earnestness, and take no denial till they return 
to God. — Baxter. 

2125. FAITHFUL, to the death. On the 28th 
March 1849 fourteen Christians were condemned 
to death on account of their faith. The place at 
which they suffered was a precipitous rock on the 
west side of Antanarivo, the capital of Madagascar, 
at least 150 feet in depth. On arriving at the edge 
of the rock a rope was firmly tied round the body 
of each, and one by one they were lowered a little 
way over the precipice. While in this position, 
and when it was hoped by their persecutors that 
their courage would fail, the executioner, holding 
a knife in his hand, stood waiting for the command 
of the officer to cut the rope. Then for the last 
time the question was addressed to them, " Will 
you cease to pray ? " But the only answer returned 
was an emphatic " No." Upon this the signal was 
given, the rope was cut, and in another moment 
their mangled and bleeding bodies lay upon the 
rocks below. 

2126. FAITHFUL, to the death. An American 
received a telegram that a vessel called the Congress, 
which was commanded by his son, had struck her 
flag. "Then Joe is dead," he said. And so it 
proved. The father had felt that nothing less than 
the death of his son could account for the surrender. 

2127. FAITHFUL, to the death. At the critical 
moment in the battle of Waterloo, when everything 
depended on the steadiness of the soldiery, courier 
after courier kept dashing into the presence of the 
Duke of Wellington, announcing that, unless the 
troops at an important point were immediately re- 
lieved or withdrawn, they must yield before the 
impetuous onsets of the French. By all of these 
the Duke sent back the same spirit-stirring message, 
" Stand firm /" "But we shall perish 1" remon- 



strated the officer. ** Stand firm ! " again answered 
the iron-hearted chieftain. " You 11 find us there!" 
rejoined the other, as he fiercely galloped away. 
The result proved the truth of his reply, for every 
man of that doomed brigade fell, bravely fighting 
at his post. 

2128. FAITHLESSNESS, Death the penalty of. 

A great captain thought he gave that soldier but 
his due whom he ran through with his sword be- 
cause he found him asleep when he should have 
stood sentinel, excusing his severity with this, that 
he left him but as he found him — " Mortuum inveni, 
et mortuum reliqui " — " I found him dead in sleep, 
and left him but asleep in death." — Gurrial. 

2129. FAITHLESSNESS, Reward of. We are 

astonished when we read that animated oration of 
Cicero the First against Catiline (denouncing his 
conspiracy), and know that the traitor had the 
audacity to sit in the Senate-house while it was 
delivered, and while every man of worth or regard 
for character deserted the bench on u)hich he sat, and 
left him a spectacle to the whole assembly. — Tytler. 

2130. FAITHLESSNESS, in Christian work. A 

gentleman who assisted the Countess of Huntingdon 
in the management of Spa-fields Chapel, called upon 
her one day to expostulate with her on the impro- 
priety of entering into engagements without having 
the means of honourably fulfilling them. Before he 
left the house her letters arrived. As she opened one 
her countenance brightened and her tears began to 
flow. The letter was to this effect : — " An individual 
who has heard of Lady Huntingdon's exertions to 
spread the gospel requests her acceptance of the 
enclosed draft to assist her in the laudable under- 
taking." The draft was for five hundred pounds 
— the exact sum for which she stood engaged. 
" Here," said she, " take it, and pay for the chapel, 
and be no longer faithless, but believing." 

2131. FALL, of man. The fall was a giant stride 
in the history of the human race. — Schiller. 

2132. FALL, Secret of. Remember that solemn, 
strange legend which tells us that on the night 
before Jerusalem fell the guard of the Temple 
heard through the darkness a voice, mighty and 
sad, saying "Let us depart," and were aware as 
of the sound of many wings passing from out of 
the Holy Place ; and on the morrow the iron heels 
of the Roman legionaries trod the marble pavement 
of the innermost shrine, and heathen eyes gazed 
upon the empty place where the glory of the God 
of Israel should have dwelt, and a torch, flung by 
an unknown hand, burned with fire the holy and 
beautiful house where He had promised to put His 
name for ever. — Maclaren. 

2133. FALL, The, and God's love. If the course 
of a mighty river were blocked up by the fall of a 
great mass of rock or soil from the mountain -side, 
it might be needful, at the cost of great labour and 
expense, to cut out a fresh channel, and then it 
would flow forth again, bringing fertility to whole 
valleys and countries. Thus man's fall and dis- 
obedience, so to speak, blocked up the channel, and 
put a hindrance in the way of our being benefited 
by God's love. But He still loved us, and opened 
a new and blessed way by which His love might 
again be poured forth in abundant measure on the 
children of men. He gave Jesus to die. 

P 



FALLEN 



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FAMILY 



2134. FALLEN, the, Care for. A writer in one | 
of the English reviews relates that during a con- 1 
versation with George Eliot, not long before her j 
death, a vase toppled over on the mantelpiece. 1 
The great writer quickly and unconsciously put 
out her hand to stop its fall. " I hope," said she, 
replacing it, "that the time will come when we shall 
instinctively hold up the man or woman who begins to 
fall as naturally and unconsciously as we arrest a 
falling piece of furniture or an ornament." 

2135. FALLING away, Danger of. A Christian 
said to a minister of his acquaintance, " I am told 
you are against the perseverance of the saints." 
" Not I, indeed," he replied ; " it is the perseverance 
of sinners that I oppose." " But do you not think 
that a child of God can fall very low, and yet be 
restored ? " "I think it would be very dangerous 
to make the experiment." 

2136. FALSEHOOD, Cure of. A king of Tenedos 
decreed that there should always stand behind the 
judge a man holding an axe, ready to execute justice 
on any one convicted of falsehood. Hence the Greek 
proverb, to describe a person of unquestionable vera- 
city, " He is a man of Tenedos ! " — 1. D' Israeli. 

2137. FALSEHOOD, Danger of. Benvenuto Cel- 
lini records in his autobiography the bitter expe- 
riences he endured in being tempted to lie to the 
Duke, his patron, lest he should forfeit the favours 
of the Duchess — he, who " was always a lover of 
truth and an enemy to falsehood, being then under 
a necessity of telling lies." "As I had begun to tell 
lies, I plunged deeper and deeper into the mire," 
till a very slough of despond it became to him. — 
Francis Jucox. 

2138. FALSENESS, in character. Do you think 
of one falsity as harmless, and another as slight, 
and another as unintended ? Cast them all aside ; 
they may be light and accidental, but they are ugly 
soot from the smoke of the pit for all that. — Buskin. 

2139. FAME, A lasting. At a large dinner-party 
•given by Lord Stratford, when peace had been made 
after the Crimean War, it was proposed that every 
one should write on a slip of paper the name which 
appeared to him most likely to descend to posterity 
with renown. The names were written and given 
to the proposer of this benevolent form of ostracism. 
The papers were opened and read ; every one of 
them contained the name of Miss Nightingale. An 
enthusiastic cheer was raised, in which the two 
commanders-in-chief of the army and navy were 
the most clamorous in their applause. 

2140. FAME, Another steps into. Of all the 

wrongs done to the memory of Columbus, perhaps 
the greatest was that which robbed him of the name 
of the new continent. This was bestowed upon one 
of the least worthy of the many adventurers whom 
the genius and success of Columbus had drawn to 
the West (Amerigo Vespucci). — Ridpath. 

2141. FAME, Fading away of. We can conceive 
few subjects more worthy of Shakespeare than the 
mind of Napoleon at the moment when his fate 
was sealed, when the tide of hi3 victories was 
suddenly stopped and rolled backward. . . . The 
intense agony of that moment when he gave the 
unusual orders to retreat (from Moscow) ; the desola- 
tion of his soul when he saw the brave soldiers and 



his chosen guards sinking in the snows and perish- 
ing in crowds around him ; his unwillingness to 
receive the details of his losses, lest self-possession 
should fail him ; the levity and badinage of his 
interview with the Abbe de Pradt at Warsaw — all 
discover a mind labouring to throw off an unsup- 
portable weight, wrestling with itself, struggling 
against misery. — Channing. 

2142. FAME, Forgotten. In his ninetieth year 
Rogers' (author of "Pleasures of Memory") memory 
began to fail in a manner that was painful to his 
friends. He was no longer able to relate his shortest 
stories or welcome his constant companions with his 
usual complimentary expressions. He began to for- 
get familiar faces, and at last forgot that he luid ever 
been a poet. — Timbs. 

2143. FAME, Good and eviL The Canaanitish 
woman lives more happily without a name than 
Herodias with one ; and who had not rather have 
been the good thief than Pilate ?— Sir Thomas 
Browne. 

2144. FAME, Image of. Besides the letters 
(cuneiform inscriptions at Nineveh), another curious 
and interesting impression is observable on one of 
these bricks ; it is that of the footsteps of a weazel 
which must have sported over the recent brick 
before it had left the hand of the fabricator. The 
little animal and the mighty king have stamped the 
record of their existence on the same piece of clav. 
— Bonomi. 

2145. FAME, Universal love of. Chatterton, the 
poet, wished to be painted as an angel blowing a 
trumpet with his own name on it. " What shall I 
do to be for ever known ?" asks Schiller. — J. Bain 
Friswell. 

2146. FAMILY, Bond of. Immediately before 
the battle of Verona he (Theodoric) visited the tent 
of his mother and sister, and requested them on a 
day, the most illustrious festival of his life, they 
would adorn him with the rich garments they had 
worked with their own hands. " Our glory," said 
he, " is mutual and inseparable. You are known 
to the world as the mother of Theodoric ; and it 
becomes me to prove that I am the genuine off- 
spring of those heroes from whom I claim my 
descent." — Gibbon. 

2147. FAMILY, Government of. There are many 
persons who have heard so much of family govern- 
ment that they think there cannot be too much 
of it. They imprison their children in stiff rooms, 
where a fly is a band of music in the empty silence, 
and govern at morning and govern at night, and 
the child goes all day long like a shuttle in the loom, 
back and forward, hit at both ends. Children sub- 
jected to such treatment are apt to grow up infidels 
through mere disgust. — Beecher. 

2148. FAMILY PRAYER, Duty of. Howard, 
the philanthropist, never neglected the duty of 
family prayer, even though there was but one, and 
that one his domestic, to join him in it ; always 
declaring that where he had a tent God should 
have an altar. 

2149. FAMILY PRAYER, Love of. Arrived at 
the inn of Souceboz, my father (Caesar Malan), as 
he was unbuckling his knapsack, said to the mistress 
of the house that after supper he should have even- 



FAMILY PRAYER 



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FASTING 



ing worship with us, and that she would be welcome 
if she liked to be present at it with the people. " We 
don't want that sort of thing here ! " said the woman, 
and added some expression of impatience. There- 
upon my father took up his bag and stick and said 
to me, " Do you feel up to another hour's walking, 
my boy ? " Then, without waiting, he added, to 
the astonishment of our hostess, who was preparing 
to detain us, " Come along, my lads ; I will not pass 
the night under a roof where prayer is made light 
of and where the fear of God is unknown." — La Vie 
de Cesar Malan, par un de ses fils. 

2150. FAMILY PRAYER, Remembrance of. 

Much as I can speak and hear, I am alone — alone. 
My brave father, now victorious from his toil, was 
wont to pray in evening worship : " Might we say 
we are not alone, for God is with us ? " Amen ! 
Amen ! — Carlyle. 

2151. FANATICISM, Image of. It is recorded 
of Mahomet, that, upon a visit he was going to pay 
in Paradise, he had an offer of several vehicles to 
convey him upwards — as fiery chariots, winged 
horses, and celestial sedans ; but he refused them 
all, and would be borne to heaven on nothing but 
his ass. — Swift. 

2152. FANATICISM, Inconsistency of. A fanatic 
named Lacy called at Chief- Justice Holt's house, 
and when brought into his presence addressed him 
as follows : — " I come to you a prophet from the Lord 
God, who has sent me to thee, and would have thee 
grant a nolle 'prosequi for John Atkins, His servant, 
whom thou hast cast into prison." Holt's answer 
was prompt and decisive enough. " Thou art a false 
prophet and a lying knave," he said. " If the Lord 
God had sent thee, it would ha ve been to the Attorney- 
General, for He knows that it belongeth not to the 
Chief- Justice to grant a nolle prosequi ; but I, as 
Chief -Justice, can grant a warrant to commit thee 
to bear him company," which was accordingly done. 
— CroaJce James. 

2153. FANATICISM, Influence of. In the reign 
of Ferdinand and Isabella, and under the auspices 
of Torquemada, Inquisitor- General, an order for the 
wholesale expulsion of the Jews from Spain was 
about to be issued. The Jews offered the King 
thirty thousand pieces of silver as a gift if they were 
permitted to remain. The offer was about to be 
accepted, when Torquemada rushed into the royal 
presence, and, crucifix in hand, exclaimed, " Judas 
sold his Master for thirty pieces of silver : your 
Highnesses are about to do the same for thirty thou- 
sand ; behold Him, take Him, and hasten to sell 
Him ! " The savage fanaticism of the Dominican 
wrought a sudden change in the mind of the 
sovereigns, and the decree of expulsion was issued ; 
the Jews were to leave their gold and silver behind 
them ; and a contemporary historian, Andrew Ber- 
naldez, declares that "he saw the Jews give a house 
for an ass, and a vineyard for a small quantity of 
cloth or linen." 

2154. FAREWELL, The last. Maccail, a pro- 
bationer preacher, was arrested for joining the in- 
surgents in Scotland against Charles the Second. 
He died in torture, having a pair of iron boots on 
his legs, with wedges driven between iron and flesh. 
He was in rapture of soul ; his last words were, 
" Farewell, sun, moon and stars — farewell, kindred 
and friends — farewell, world and time — farewell, 



weak, frail body — welcome, eternity — welcome, 
angels and saints — welcome, Saviour of the world, 
and welcome God the Judge of all ! " — Little's His- 
torical Lights. 

2155. FASHION, not allied to benevolence. A 

lady of title, who has been making considerable 
efforts to get money for a charitable institution, 
states that she has great difficulty at the West End 
in doing so. She found it easier to get £50 east of 
Temple Bar than to get £5 west of it. — Christian 
World. 

2156. FASHION, to the last. A lady of rank 
was dangerously ill. Her nurse, a Christian woman, 
when she saw the end approaching, said to her, 
" My lady, do you know that very soon — this even- 
ing perhaps — you will have to meet the Lord Jesus ? " 
"Meet the Lord Jesus !" she replied. "O nurse, 
what shall I do ? I have never been introduced to 
Him." 

2157. FASHIONABLE children, neglected. 

"These," said a humorous divine, sadly and with 
a touch of grimness, as he indicated a crowd of 
fashionable youngsters, "are children of the neglected 
classes." 

2158. FASTIDIOUSNESS, Hypocritical. Jose- 
ph us records that when God was determined to 
punish His chosen people, the inhabitants of Jeru- 
salem, who, while they were breaking all His other 
laws, were scrupulous observers of that one which 
required them to keep holy the Sabbath-day. He 
suffered this hypocritical fastidiousness to become 
their ruin ; for Pompey, knowing that they obsti- 
nately refused even to defend themselves on that 
day, selected it for a general assault upon the city, 
which he took by storm, and butchered the inhabi- 
tants with as little mercy as he found resistance.— 
Horace Smith. 

2159. FASTING, for worldly purposes. The 

celebrated jockey, Fred Archer, was in the habit 
of fasting for days before racing, in order to reduce 
his weight. To ride St. Mirin for the Cambridge- 
shire at something like the horse's handicapped 
weight he underwent great privati^^ and for three 
consecutive days went without food, not a bit of any 
sort passing through his lips ; whilst, on the other 
hand, he drenched himself with trying medicines, 
and spent the best part of his time in the Turkish 
bath attached to his private residence at Falmouth 
House. This was undoubtedly one of the causes 
of his prostration under an attack of typhoid fever, 
during which he committed suicide. — B. 

2160. FASTING, Religious, revived. Four fasts 
were appointed for each year on every circuit. . . . 
The earliest historian of Methodism remarks that 
it was the custom of its people "to observe formerly 
all Fridays as days of fasting or abstinence." — 
Stevens. 

2161. FASTING, should be real. The Rev. 
William Tennant was once passing through a town 
in the State of New Jersey in which he was a 
stranger, and stopping at a friend's house to dine, 
was informed that it was a day of fasting and 
prayer in the congregation, on account of a very 
severe drought. His friend had just returned from 
church, and the intermission was but half an hour. 
Mr. Tennant was requested to preach, and with 



FATE 



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FA THER 



great difficulty consented, as he wished to proceed 
on his journey. At church the people were sur- 
prised to see a preacher wholly unknown to them 
ascend the pulpit. His whole appearance, being in 
a travelling dress, covered with dust, engaged their 
attention and excited their curiosity. On his rising 
up, instead of beginning to pray he looked around 
the congregation with a piercing eye, and after a 
minute's profound silence, addressed them with 
great solemnity in the following words : — " My 
beloved brethren, I am told you have come here 
to-day to fast and pray — a very good work indeed, 
'provided you have come with a sincere desire to glorify 
God thereby. But if your design is merely to comply 
with a customary practice, or with the wish of your 
church-officers, you are guilty of the greatest folly 
imaginable, as you had much better have stayed at 
home. But if your minds are indeed impressed 
with the solemnity of the occasion, and you are 
really desirous of humbling yourselves before Al- 
mighty God, come, join with me, and let us pray." 
This had an effect so extraordinary on the congre- 
gation that the utmost seriousness was universally 
manifested. The prayer and the sermon added 
greatly to the impressions made, and many had 
reason to bless God for this unexpected visit, and 
to reckon this day one of the happiest in their 
lives. 

2162. FATE and free will. All great truths 
consist of two opposites which are not contradictory. 
"All is free" — that is false ; "All is fated" — that 
is false. " All things are free and fated" — that is 
true. I cannot overthrow the argument of the man 
who says that everything is fated, or, in other words, 
that God orders all things, and cannot change that 
order. If I had not met a certain person, I should 
not have changed my profession ; if I had not known 
a certain lady, I should not, probably, have met this 
person ; if that lady had not had a delicate daughter 
who was disturbed by the barking of my dog, if my 
dog had not barked that night, I should now have 
been in the dragoons, or fertilising the soil of India. 
Who can say that these things were not ordered, 
and that, apparently, the merest trifles did not pro- 
duce failure and a marred existence, — Robertson. 

2163. FATE, Consciousness of. " This place has 
long groaned for me," Latimer said as he passed 
through Smithfield on his way to prison, consigned 
there by Mary shortly after she ascended the 
throne. 

2164. FATE, Our, misunderstood. A Persian 
fable mentions a drop of water which had been 
disengaged from a cloud and was falling into the 
ocean, as deploring its fate, and saying, "I shall 
soon be absorbed in the world of waters, and lose 
all my consequence for ever." It happened, how- 
ever, that this drop of water fell into an oyster, and 
there very shortly became a pearl. 

2165. FATHER, Absence of, in preaching. Billy 
Bray, the Cornish miner, on the occasion of the open- 
ing of one of the five chapels which he was instru- 
mental in erecting, was appealed to as to his opinion 
of the sermon that was preached. Billy had been 
induced to secure the service of a man who prided 
himself upon his intellectual power. Billy's answer 
was characteristic and capital. "What be my 
'pinion ? I'll tell 'ee— a great deal o' grammar and 
very little of the Faither." 



2166. FATHER, acknowledged. Archbishop 
Tillotson's father, who was a plain Yorkshireman, 
approached the house where his son resided, and 
inquired whether John Tillotson was at home. 
The servant, indignant at what he thought his in- 
solence, drove him from the door ; but the Dean, 
who was within, hearing the voice of his father, 
instead of embracing the opportunity afforded him 
of going out and bringiug in his father in a more 
private manner, came running out, exclaiming, in 
the presence of his astonished servants, "It is my 
beloved father ! " 

2167. FATHER, A forgetful. Lady Bloomfield, 
in her "Reminiscences of Court and Diplomatic 
Life," tells a curious anecdote about her own father, 
who isolated himself from the younger members of 
his family on account of his dislike to the noise of 
children. "It is said," she writes, "that one day 
my father was walking in Portland Place, when he 
met a nurse carrying a baby in her arms ; and being 
struck by the beauty of the infant, he inquired whose 
it was. The nurse, much astonished, answered, 
' Tour own, Sir Thomas ! ' " 

2168. FATHER, A tender. It is related of the 
warlike Agesilaus that he was, within the walls of 
his own house, one of the most tender and playful 
of men. He used to join with his children in all 
their innocent gambols, and was once discovered by 
a friend showing them how to ride upon a hobby- 
horse. When his friend expressed some surprise 
at beholding the great Agesilaus so employed, 
" Wait," said the hero, " till you are yourself a father, 
and if you then blame me, I give you liberty to 
proclaim this act of mine to all the world." 

2169. FATHER, A worldly. A father who had a 
son at college requested a minister who was going 
through the town where he was to call on him and 
converse with him in reference to the salvation of 
his soul. The minister called, agreeable to the re- 
quest of the father. He alluded to the feelings and 
request of the father, who wished him by all means 
to attend first to the salvation of his soul. The 
young man replied, "Did my father send such word 
as that ? " " He did," was the reply. " Then," said 
the young man, "my father is a dishonest man." 
" But why do you say he is dishonest ? " said the 
minister. "Because," replied the student, "he has 
often advised me, in regard to the course he would 
have me pursue in life, how to gain the riches, 
honours, and pleasures of the world, but he is not 
the man that has ever manifested any interest in 
regard to the salvation of my soul, any more than 
if I had no soul ! " — Cyclopaedia of Religious 
Anecdote. 

2170. FATHER, Coming to know. A young man, 
nineteen years of age, by the circumstances of the 
late war made a constant companion of his father 
far from home, said to a mutual friend, "The 
more I become acquainted with my father the better 
I like him. When a boy at home I thought he was 
a nice man, but I didn't know him much." — Chris- 
tian Age. 

2171. FATHER, Convert of a. When a little 
boy, the son of a Christian merchant in New York, 
was dying, he said, " O father, don't weep for 
me ! don't cry, father. When I die I am going to 
heaven ; and when I get there I will go right up 



FA THER 



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FATHERHOOD 



to Jesus and tell Him that it was through you I I 
came there." — Clerical Library. 

2172. FATHER, Influence of. A young man, 
when about to be ordained as a Christian minister, 
stated that at one period of his life he had been 
nearly betrayed into the principles of infidelity. 
"But," he added, "there was one argument in 
favour of Christianity which I could never refute — 
the consistent conduct of my own father." — Innes's 
Domestic Religion. 

2173. FATHER, Love of. A grey-headed and 
pious father had a very wicked son. The old man 
had often prayed and wrestled with God on his be- 
half. But he became worse and worse. Never did 
the father close his doors against him. One day 
one of the father's neighbours addressed him with 
considerable severity, saying, "Why harbour that 
reprobate son of yours ? Why don't you turn him 
out of doors and banish him from your house ? " 
"Ay, ay," said the aged saint, his grey locks 
trembling with emotion, " you can all turn him out 
of doors but his own father." — Biblical Museum. 

2174. FATHER, Love of. There was a father 
had a stubborn son who ran away from home with 
a large sum of money. Some time afterwards the 
old man was told that this lad had returned to 
London, and was very ill in a house of shame. The 
father thought, " Shall I go to see him there ? " At 
length, with a detective, he went. He was horribly 
disgusted when he entered the house, and more so 
at the companion with whom he found his son. 
But when he looked upon the bed, and saw the 
young man asleep, he noticed his eyelash tremble, 
and then there came from under it a tear. This 
moved the father's heart, and he said, "I am his 
father ; he is my child ! " The old man put from 
his mind his disgust at the whole surroundings, and 
awakening his son, looked tenderly upon him, say- 
ing, "My poor boy, will you come home?" The 
wretched youth whispered, "Father, if you can for- 
give me, take me away from here." It was a sad 
coming home, but all the way the old man said, 
" He is my boy ! " and the youth said, " It is my 
father ! " — Clerical Library. 

2175. FATHER, Love of. It will give a notion 
of my father's tenderness if I set down just one 
tiniest instance of his attention to me. The fore- 
noon was oppressive. I was sitting under a tree, 
trying to read, when he came up to me. There was 
a wooden gate, with open bars near. He went 
and set it wide open, saying, "There, my love, you 
will fancy yourself cooler if I leave the gate open." 
Will you laugh at me for mentioning such a trifle ? 
I think not ; for it went deep to my heart, and I 
seemed to know God better for it ever after. A father 
is a great and marvellous truth, and one you can 
never get at the depth of, try how you may. — Geoi'ge 
Macdonald. 

2176. FATHER, Longing for. The last words of 
a little child scarcely three years old, the son of a 
friend, as he went down the river-bank and his tiny 
feet touched the cold waters, were, "I want my 
papa." Chilled by the approach of the last enemy, 
standing on the border-land of the unseen, his 
humanity craved human aid, and he longed for the 
support of some seen presence in the final struggle. 
This pathetic cry of the child only voices the need 



of every soul when it faces the invisible. In the 
fulness of life, when death stands in the background, 
men but dimly appreciate the worth of a friend 
that can pilot one through the depths, leaving them 
as on the dry land. It is only when they hear the 
deep roar of the waters that they reach out for help. 
Then comes from the heart the cry, "I want my 
Father." — Talmage. 

2177. FATHER, Sense of presence of. I re- 
member very well being waked up, on dreamy 
moonlight nights, by the whip-poor-will. Its wild, 
strange song trumpeted through the air, and I was 
seized with I know not what inspiration. My soul 
exhaled, and I quivered with a kind of pleasant 
terror. I would fain have called out, but that I did 
not dare to hear my own voice in the silence. The 
light of the moon, streaming through the window 
and filling the room, brought tears, half of pleasure 
and half of terror, which ran down my cheeks. Pre- 
sently I heard my father hem in an adjoining room ; 
and then it was all peace. Just that simplest inarti- 
culate sound, that brought quick through my fancy 
a sense of my father's presence, dissipated all terror 
I was myself again in an instant. From this least 
hint and sign of personality, how quick the whole 
person came ! We must needs have a clear sense 
of God real and personal, with an intellect, with 
moral feelings, with a will, with affections, with a 
nature like our own ; for we cannot understand 
anything outside of our own nature, absolutely. — 
Beecher. 

2178. FATHER, the, Face of. At a rehearsal for 
a Sabbath-school entertainment, some time since, a 
little five-year-old Bessie was placed upon the plat- 
form to recite a short poem. She commenced very 
bravely, but her eyes wandered all round the church, 
gathering more and more of disappointment into her 
face. Soon the lips began to quiver, and the little 
form shook with sobs. Her father stepped from 
behind a pillar, from whence he had been watching 
her, and taking her into his arms, said, "Why, 
darling, what is the matter ? I thought my little 
girl knew the verses so well." "So I do, papa; 
but I couldn't see you. Let me stand where I can 
look right into your face, papa, and I won't be 
afraid." And is it not so with our heavenly Father's 
children ? We stand too often where we cannot 
look into His face. Darling sins and our pride, 
like pillars, rise up between us and God, and dis- 
appointment and tears are ours, until, casting these 
behind us, we stand in the light of the Father's 
face. — Christian Age. 

2179. FATHERHOOD, Bond of, responded to. 

One day Fletcher having offended his father, who 
threatened to correct him, he did not dare to come 
into his presence, but retired into the garden ; and 
when he saw him coming toward him he ran away 
with all speed. But he was presently struck with 
deep remorse, and said to himself, " What ! do I run 
away from my father ? Perhaps I shall live to have 
a son that will run away from me ! " And it was 
several years before the impression which he then 
received was worn off. — Life of Rev. J. Fletcher, of 
Madeley. 

2180. FATHERHOOD, Suppressed. At the battle 
of Malvern Hill, in Virginia, the son of Major Peyton, 
but fifteen years of age, called to his father for help. 
A ball had shattered both his legs. " When we have 



FATHERS 



FAULT-FINDING 



beaten the enemy then I will help you," answered 
Peyton ; " I have here other sons to lead to glory. 
Forward ! " But the column had advanced only a 
few paces when the major himself fell to the earth 
a corpse. — Littles Historical Lights. 

2181. FATHERS, to be read cautiously. We 

must read the Fathers cautiously, and lay them 
in the gold-balance, for the}' often stumbled and 
went astray, and mingled in their books many 
monkish things. Augustin had more work and 
labour to wind himself out of the Fathers' writings 
than he had with the heretics. Gregory expounds 
the five pounds mentioned in the gospel, which the 
husbandman gave to his servants to put to use, to 
be the five senses, which the beasts also possess. 
The two pounds he construes to be the reason and 
understanding. — LutJier. 

2182. FAULTS, brought to light. Here is a 
large brilliant diamond. You look at the stone, 
and it pleases you by its wondrous whiteness and 
lustre. You admire it ; you praise it very highly. 
You say, " This stone is without fault of any kind 
— a most beautiful and precious gem." The lapidary 
places in your hand a magnifying-glass of great 
power, and bids you look at the centre of the stone. 
You look. The lapidary inquires what you see, and 
you reply, " Why, there is a black spot at its very 
centre ! I did not see that without the glass. To 
the naked eye the stone looked perfectly white — entirely 
without flaw or fault ; and yet now that I look at 
the stone through the glass, why, I wonder that I 
could not have seen so great a speck as that ! " The 
lapidary says the naked eye cannot receive it, neither 
can it know it, because it is microscopically dis 
cerned. And nobody arises to contest the reason- 
ing of the lapidary ; no man ventures to say to him, 
" Sir, you have introduced a most painful mystery 
into human thought and human inquiry." Such 
people are rather glad that a medium has been sup- 
plied by which the most hidden fault can be brought 
to light. — Dr. Parker. 

2183. FAULTS, Covering. Dr. F , physician 

in Dumfries, who was a member of the kirk-session, 
had severely admonished the parish sexton on 
account of his habits of intemperance, and threat- 
ened, in the event of a continuance of his irregular 
practices, to expose him. "Ah, Doctor," said the 
gravedigger, with a roguish smile, "'I've happit 
(covered) mony o' your fauts, an' ye maun just sae 
hide mine." — Rev. Charles Rogers, LL.D. 

2184. FAULTS, Direction of. Dr. Tye, a famous 
musician, when playing difficult pieces of composi- 
tion in Queen Elizabeth's chapel, on several occasions 
received the message from Her Majesty that he 
played out of tune, whereupon he sent the reply by 
the verger back again, that the fault was not in 
him ; Her Majesty's ears were out of tune. — Musical 
Anecdotes. 

2185. FAULTS, how dealt with. In the ancient 
fable a man carried two bags slung over his shoulders. 
In the one in front he carried his neighbour's faults ; 
in the one behind, out of sight, he carried his own — 
the exact reverse of the Christian way. 

2186. FAULTS, in a good man. A white gar- 
ment appears worse with slight soiling than do 
coloured garments much soiled ; so a little fault in 
a good man attracts more attention than great 
offences in bad men. — Biblical Museum. 



2187. FAULTS, Little. Foolish birds are the 
turkeys, that never lift up their heads when they 
are feeding, and never let them down when they 
are not. So, in the West, men are accustomed to 
select a sort of slope or side hill, and cut a little 
channel or path, and surround it with a kind of rail- 
fence, without roof or any protection. Along this 
path they strew corn. And the wild turkeys come 
in flocks and pick up the corn, following the path, 
and do not look to see where they are being led to, 
till they have passed under the lower rail and got 
into the enclosure ; and then, there being no corn 
there, they lift up their heads, and see where they 
are. They cannot fly over the fence (a turkey can- 
not rise on his wings unless he has a chance to run), 
and they cannot get out unless the}' lower their 
heads, and that they will not do ; and so they are 
caught. The corn is not bad in itself, but see what 
it leads to. Of thousands of faults men say, " This 
is not much." No, it is not much ; but it is laid 
along your path in such a way that the first thing 
you know you will find yourself surrounded by a 
pen of dishonesty from which you cannot creep nor 
fly out. — Beecher. 

2188. FAULT-FINDING, and idleness. The 

tyrant Dionysius, to palliate his (Plato's) enmity, 
previous to his departure, made pompous entertain- 
ments. At one of them, however, he could not 
help saying, " I suppose, Plato, when you return to 
your companions in the Academy, my faults will 
often be the subject of your conversation." " I 
hope," answered Plato, " we shall never be so much 
at a loss for subjects in the Academy as to talk of 
you." — Plutarch. 

2189. FAULT-FINDING, and self-esteem. " It 

was my custom in my youth," says a celebrated 
Persian writer, " to rise from my sleep, to watch, 
pray, and read the Koran. One night, as I was 
thus engaged, my father, a man of practised virtue, 
awoke. ' Behold,' said I to him, ' thy other children 
are lost in irreligious slumbers, while I alone wake 
to praise God.' ' Son of my soul,' said he, ' it is 
better to sleep than to wake to remark the faults of 
thy brethren.' " — Family Circle. 

2190. FAULT-FINDING, foolish. A traveller 
in Venezuela illustrates the readiness of men to lay 
their faults on the locality, or on anything rather 
than themselves, by the story of a hard drinker who 
came home one night in such a condition that he 
could not for some time find his hammock. When 
this feat was accomplished he tried in vain to get 
off his big riding-boots. After many fruitless efforts 
he lay down in his hammock, and soliloquised aloud, 
" Well, I have travelled all the world over ; I lived 
five years in Cuba, four in Jamaica, five in Brazil, 
I have travelled through Spain and Portugal, and 
been in Africa, but I never yet was in such an 
abominable country as this, where a man is obliged 
to go to bed with his boots on." — Sturgeon. 

2191. FAULT-FINDING, illustrated. An old 

gentleman, a deacon, one day went into the shop, 
and the blacksmith soon began about what some 
Christians had done, and seemed to have a good 
time over it. The old deacon stood a few minutes 
and listened, and then quietly asked him if he had 
read the story in the Bible about the rich man and 
Lazarus. "Yes, many a time; and what of it?" 
" Well, do you remember about the dogs — how they 
came and licked the sores of Lazarus 1 " " Yes ; 



FA VO UR 



( 231 ) 



FEAR 



and what of that ? " " Well," said the deacon, " do 
you know you just remind me of those dogs, content 
merely to lick the Christians' sores." The black- 
smith suddenly grew pensive, and hasn't had much 
to say about failing Christians since. 

2192. FAVOUR, fickle. Xerxes crowned his 
footmen in the morning, and beheaded them in the 
evening of the same day ; and Andromachus, the 
Greek emperor, crowned his admiral in the morning, 
and then took off his head in the afternoon. Rof- 
fensis had a cardinal's hat sent to him, but his head 
was cut off before it came to hand ! 

2193. FEAR, and courage. While at war with 
each other a small company of Thebans under Pleo- 
pidas unexpectedly met their Lacedaemonian enemies 
on the road. One ran and told Pleopidas, " We are 
fallen into the enemies' hands." " And why not they" 
said he, " into ours ? " — Plutarch. 

2194. FEAR, and human life inseparable. 

Fear is one of the passions of human nature, of 
which it is impossible to divest it. You remember 
that the Emperor Charles V., when he read upon 
the tombstone of a Spanish nobleman, " Here lies 
one who never knew fear," wittily said, "Then 
he never snuffed a candle with his fingers." — Dr. 
J ohnson. 

2195. FEAR and love, Influence of, contrasted. 

And as I was brought up under the influence of 
fear of my parents, so I was also brought up under 
the influence of fear of God. I do not believe that 
there is any creature in India that goes before mon- 
strous-mouthed idols with more quaking than I felt 
when I thought of Jehovah. I used to read those 
hymns of Watts, where he threw blood on the blaz- 
ing throne, and quenched indignation, and brought 
forth love and mercy ; and if I have not been through 
purgatory under the experience bred by the view 
presented in those hymns, nobody has ! That which 
I hungered for and needed from the beginning was 
not terror. I was terrified enough. I had too much 
fear. And I remember perfectly — all eternity will 
not burn it out — when a change came over my feel- 
ings. I was walking near Lane Seminary (where I 
studied theology without a hope), and was working 
over a lesson that I was to hear recited ; and the 
idea dawned on me, not that there had been a cove- 
nant formed between God and His Son, but that 
Christ revealed the nature of God, whose very soul 
was curative, and who brought Himself and His liv- 
ing holiness to me, because I needed so much, and 
not because I was so deserving ; and that instant the 
clouds rose, and the whole heaven was radiant, and 
I exclaimed, " I have found God ! " and it was the 
first time I had found Him. Good His name was ; 
and I went like one crazed up and down through 
the fields, half crying, half laughing, singing and 
praying and shouting like a good Methodist. — 
Beecher. 

2196. FEAR, A source of. I remember that once, 
lying a-bed, and having been put into a fright, I 
heard my own heart beat ; but I took it to be one 
knocking at the door, and arose and opened the 
door more than once, before I discovered that the 
sound was in my own breast. — Dr. Reid. 

2197. FEAR, A stranger to. A Chei-okee Indian 
appeared among the English. " Fear nothing," 
said Oglethorpe, " but speak freely." The moun- 



taineer answered, " I always speak freely." " Why 
should I fear ? I am now among friends ; I never 
feared even among my enemies." — Bancroft. 

2198. FEAR, born of ignorance. I have seen a 
little child who had cut her finger entreat that it 
might just be tied up without ever being looked at. 
She was afraid to look at it. But when it was 
looked at, and washed and sorted, she saw how little 
a thing it was for all the blood that came from it, 
and about nine-tenths of her fear fled away. — Dr. 
Boyd. 

2199. FEAR, Morbid, born of guilt. The Emperor 
Domitian, one of the vilest wretches that ever dis- 
graced humanity, who made it his boast that he 
had steeled his face against a blush, from fear of 
assassination caused the ends of the corridor in 
which he took exercise to be lined with polished 
marble, to reflect the image of any one behind him. 
— Denton. 

2200. FEAR, not producing cowardice. Once 
two French officers were riding at the head of a 
party, to capture some guns. It was a desperate 
service, for they expected every moment that the 
battery would open fire upon them. One officer 
remarked insultingly to the other, " You are afraid, 
sir." He replied, "Yes, sir, I am ; and if you were 
half as much afraid, you would have turned tail long 
ago." — Miss Robinson. 

2201. FEAR, of eternal death, The first time 
Massillon delivered his sermon on the small number 
of the elect, the whole audience were, in one part 
of it, in so violent a state of emotion that almost 
every person half rose from his seat, as if to shake 
off the horror of being one of those that would be 
cast out into everlasting darkness. 

2202. FEAR of God, Civilising influence of. A 

weary day had been passed in visiting a wretched 
neighbourhood. Its scenes were sad, sickening, 
repulsive. Famine, fever, want, squalid nakedness, 
moral and physical impurities, drunkenness, death, 
and the devil were all reigning there. Those only 
who have known the sinking of heart which the 
miseries of such scenes produce, especially when 
aggravated by a close and tainted atmosphere, can 
imagine the grateful surprise with which, on opening 
a door, we stepped into a comfortable apartment. 
Its whitewashed walls were hang round with prints, 
the household furniture shone like a looking-glass, 
and a bright fire was dancing merrily over a clean 
hearth-stone. It was an oasis in the desert. And 
we well remember, ere question was asked or an- 
swered, of saying to ourselves, " Surely the fear of 
God is in this place ; this must be the house of a 
church-going family." It proved to be so. Yet it 
was a home where abject poverty might have been 
expected and excused. A blind man dwelt there. — 
Guthrie. 

2203. FEAR, Reverence for those who have 
conquered. Were Socrates and Charles the Twelfth 
of Sweden both present in any company, and Socrates 
to say, " Follow me, and hear a lecture in philo- 
sophy ; " and Charles, laying his hand on his sword, 
to say, "Follow me, and dethrone the Czar," a man 
would be ashamed to follow Socrates. . . . The 
profession of soldiers has the dignity of danger. 
Men reverence those who have got over fear, which 
is so general a weakness. — Dr. Johnson. 



FEARLESSNESS 



FELLOWSHIP 



2204. FEARLESSNESS, and its consequences. 

One day a lady with whom the Rev. Frederick 
Robertson was slightly acquainted, assailed him for 
"heterodox opinions," and menaced him with the 
consequence which, in this world and the next, 
would follow on the course of action he was pur- 
suing. His only answer was, " I don't care." " Do 
you know what don't care came to, sir ? " " Yes, 
Madam," was the grave reply ; " He was crucified 
on Calvary." 

2205. FEARS, falsified. John Condor, after- 
wards D.D., was born at Wimple, in Cambridge- 
shire, June 3, 1714. His grandfather, Richard 
Condor, kissed him, and with tears in his eyes said, 
"Who knows what sad days these little eyes are 
likely to see ? " — things wearing at that time a 
threatening aspect relative to Dissenters. Dr. 
Condor remarked, upon mentioning the above cir- 
cumstance, "These eyes have, for more than sixty 
years, seen nothing but goodness and mercy follow 
me and the churches of Christ, even to this day." 

2206. FEASTING, Danger of. It is said of 
Diogenes, that, meeting a young man who was 
going to a feast, he took him up in the street and 
carried him home to his friends, as one who was 
running into imminent danger. — John Bruce, 

2207. FEELING, A mere sentimental. Drinking 
tea there (Woodhouselee) one evening, we waited 
some time for Mr. Mackenzie (author of " The Man 
of Feeling"). He came in at last, heated and ex- 
cited. " What a glorious evening I had ! " We 
thought he spoke of the weather, which was beauti- 
ful ; but he went on to detail the intense enjoyment 
he had had in a cock-fight. Mrs. Mackenzie listened 
some time in silence ; then, looking up in his face, 
she exclaimed in her gentle voice, " O Harry, 
Harry, your feeling is all on paper / " — Burgon. 

2208. FEELING, and faith. One night, when 
preaching in Philadelphia, right down by the side 
of the pulpit there was a young lady whose eyes 
were riveted on me, as if she were drinking in 
every word. I got interested in her, and after I 
had done talking I went and spoke to her. "Are 
you a Christian ? " " No ; I wish I was. I have 
been seeking Jesus for three years." I said, " There 
must be some mistake." She looked strangely at 
me, and said, " Don't you believe me ? " " Well, no 
doubt you thought you were seeking Jesus ; but it 
don't take an anxious sinner three years to meet 
a willing Saviour." "What am I to do, then?" 
"The matter is, you are trying to do something; 
you must just believe on the Lord Jesus Christ." 
"Oh, I am sick and tired of the word, 'Believe, 
believe, believe ! ' I don't know what it is." 
" Well," I said, 1 we'll change the word ; take 
' trust.' " " If I say, ' I'll trust Him,' will He save 
me ? " " No ; I don't say that. You may say a 
thousand things, but He will if you do trust Him." 
" Well," she said, " I do trust Him ; but," she added 
in the same breath, " 1 don't feel any better." "Ah, 
I've got it now ! You've been looking for feelings 
for three years, instead of for Jesus." — Moody. 

2209. FEELING, for perishing souls. On Satur- 
day, September 29, 1770, Mr. Whitefield rode from 
Portsmouth (New England) to Exeter, fifteen miles, 
in the morning, and preached there to a very great 
multitude in the fields. It is remarkable that before 
he went out to preach what proved to be his last 



sermon, Mr. Clarkson, observing him more uneasy 
than usual, said to him, "Sir, you are more fit to 
go to bed than preach ; " to which Mr. Whitefield 
answered, "True, sir ;" but turning aside, he clasped 
his hands together and, looking up, spoke — "Lord 
Jesus, I am weary in Thy work, but not of Thy 
work. If I have not yet finished my course, let me 
go and speak for Thee once more in the fields, and 
come home and die." During the night — his last 
upon earth — his servant said to him that he wished 
he would not preach so often. His reply was, " I 
had rather wear out than rust out." Then he sat 
up in bed and prayed that God would bless his 
preaching where he had been, and on the coming- 
day, that more souls might be brought to Christ. 
He lay down, slept a while, woke again, and in an 
hour or so was dead. 

2210. FEELING, Measuring. A respectable mer- 
chant of London, having been embarrassed in his 
circumstances, and his misfortunes having been one 
day the subject of conversation in the Royal Ex- 
change, several persons expressed great sorrow ; 
when a foreigner who was present said, " I feel five 
hundred pounds for him; what do you feel?" — 
Arvinc. 

2211. FEELING, Want of. Once, when I was 
at Vienna, there was a dread of hydrophobia, and 
orders were given to massacre all the dogs which 
were found unclaimed or uncollared in the city or 
suburbs. Men were employed for this purpose, and 
they generally carried a short heavy stick, which 
they flung at the poor proscribed animal with such 
certain aim as either to kill or maim it mortally at 
one blow. It happened one day that, close to the 
edge of the river, near the Ferdinand's Bruke, one 
of these men flung his stick at a wretched dog, but 
with such bad aim that it fell into the river. The 
poor animal, following its instinct or his teaching, 
immediately plunged in, redeemed the stick, and 
laid it down at the feet of its owner, who, snatching 
it up, dashed out the creature's brains. I wonder 
what the Athenians would have done to such a man 
— they who banished the judge of the Areopagus 
because he flung away the bird which had sought 
shelter in his bosom ? — Mrs. Jameson's Commonplace 
Booh. 

2212. FEELINGS, Influence of. "John," said an 
artist the other day to a Chinaman who was unwill- 
ingly acting as a model, " smile. If you don't look 
pleasant I'll not pay you." "No use," grumbled 
the washerman ; " if Chinaman feelee ugly all the 
time, he lookee ugly," which is true of every other 
man and woman in the world as well as John 
Chinaman. 

2213. FELICITY, Human. Constantine the Great, 
who arrived at the height of human felicity, said, 
his life was something more honourable than that 
of shepherds, but much more troublesome. 

2214. FELLOWSHIP, what it rests on. A good 
story is told of an old coloured woman in Michigan, 
widely known as " Sojourner Truth," about whom 
some one had published a statement that she had 
joined the Spiritualists. One of the village minis- 
ters, who tells the story, says he went to her and 
questioned her about the report which he had 
heard. " Who tole you dat, chile ? " said the old 
lady. "It is so stated in the newspapers, and I 
wanted to know if you had joined the Spiritualists." 



FERVOUR 



( 233 ) 



FINERY 



Straightening herself up to her full height, and 
bringing her arm down like a blacksmith, the old 
woman exclaimed, " Bress your soul, chile, dahs 
nothen to jine. You may tell all the people that 
old Sojourner 'long to Jesus these many years. 
She's as true to de Master as de anvil to de ham- 
mer. I nebber gib up my faith in Jesus for any- 
thing else." 

2215. FERVOUR, Transient. The mind of 
Clovis was susceptible of transient fervour. He 
was exasperated by the pathetic tale of the passion 
and death of Christ ; and instead of weighing the 
salutary consequences of that mysterious sacrifice, 
he exclaimed, with indiscreet fury, " Had I been 
present at the head of my valiant Franks, I would 
have revenged His injuries." — Gibbon. 

2216. FIDELITY, Reward of. In 1781 the Em- 
peror Joseph II. was making a tour incognito 
throughout his dominions, and in due course came 
to the little town of Lakenstein. Heavy rains 
having made the roads impassable, the Emperor 
resolved to pass the night in a neighbouring inn. 
After night had set in several of the inhabitants 
came and told the innkeeper that some mysterious 
personages with dark lanterns had been seen to 
enter a detached cottage outside the city ; and they 
affirmed that these individuals practised sorcery, 
and in consequence of their doings the inhabitants 
had suffered serious trouble. Tempted by chance 
of some adventure, the august traveller, who had 
assumed the name of Count Falkenstein, decided 
to go and see for himself what was taking place in 
this conventicle of darkness. Sentinels were placed 
around the cottage, while the King, who acted as 
leader, knocked at the door. The occupier, Senitz, 
opened the door to him, and thus addressed his 
unknown visitor — "What do you want disturbing 
an honest man at this hour of the night?" "If 
you are indeed an honest man," replied the Emperor, 
"you have nothing to fear ; but if you are other- 
wise, prepare for the worst." So saying, the mon- 
arch entered the cottage, and in its principal room 
he found a dozen peasants seated round a little 
table, on which was a great book opened. Joseph, 
having seated himself upon the brickwork of the 
copper in order not to disturb the little party, bade 
Senitz proceed with his reading or his preaching. 
Senitz did as he was bid, and proceeded with his 
reading of the third chapter of John's Gospel. In 
a very short time the Emperor expressed his 
astonishment, and was profoundly moved at the 
scene m which, by dint of such strange circum- 
stances, he was an assistant. "Here," said he 
with tears in his eyes, "I have met, for the first 
time, with men who knew ho.w to read the Bible ! " 
Taking farewell of Senitz, Joseph made him pro- 
mise that he would soon come to Vienna, and 
inquire for the palace, and ask for Count Falken- 
stein, who would certainly consent to plead before 
his sovereign the cause of the poor, persecuted, 
pious men. Senitz was not slow to avail himself of 
this invitation. But what was his surprise to find 
the Count Falkenstein to be no other than the 
Emperor himself ! Joseph grasped Senitz by both 
hands warmly, and then took a roll of parchment 
upon which had been written the Edict of Toler- 
ance, and handed it to the simple, pious peasant. 
In unrolling it, in order to take a more detailed 
look at it, Senitz found concealed in it a cheque for 



500 florins (£1003, 15s.), with this notification, "For 
the construction of a chapel." So on the facade of 
the Protestant place of worship at Lakenstein, may 
be read to-day the commemorative inscription, " The 
gift of the Emperor." Thus the Christian fidelity 
of a poor agricultural labourer became, in the design 
of God, the means of obtaining civil and religious 
liberty to thousands of Protestants who had had 
to endure persecution for a century and a half. — 
W. L. Lang. 

2217. FIDELITY, Ministerial. Oliver Millard, 
a popular and energetic preacher of the reign of 
Louis XL, attacked the vices of the court in his 
sermons, and did not spare even the King himself, 
who, taking offence at it, sent the priest word that 
if he did not change his tone he would have him 
thrown into the Seine. " The King," replied Oliver, 
" is the master to do what he pleases ; but tell him 
that I shall reach paradise by water sooner than he 
will with his post-horses." (The establishment of 
travelling post was instituted by Louis XI.) This 
bold answer at once amused and intimidated the 
King, for he let the priest continue to preach as he 
pleased, and what he pleased. 

2218. FIDELITY, Ministerial. The eloquence 
of the celebrated Massillon shone conspicuously in 
the introduction of a sermon before Louis XIV., 
King of France, from the words of the Redeemer, 
Matt. v. 4 : "Blessed are they that mourn." The 
preacher began — " If the world addressed your 
Majesty from this place, the world would not say, 
: Blessed are they that mourn.' The world would 
say, ' Blessed is the prince who has never fought 
but to conquer ; who has filled the universe with 
his name ; who through the whole course of a long 
and flourishing reign enjoys in splendour all that 
men admire — extent of conquest, the esteem of his 
enemies, the love of his people, the wisdom of his 
laws.' But, sire, the language of the gospel is not 
the language of the world." 

2219. FIDELITY, to the last. Paul I., after the 
Russians had conquered Poland, distinguished Kos- 
ciusko, the Polish patriot, by many marks of esteem, 
particularly offering to present the fallen general 
with his own sword. Kosciusko declined it, saying, 
" L no longer need a sword, since I have no longer 
a country." To the day of his death he never again 
wore a sword. 

2220. FIELD-PREACHING, a power. Dr. Lav- 
ington, Bishop of Exeter, being short of other argu- 
ments, stated, as a proof that the Methodists were 
identical with the Papists, that the early Friar 
Preachers were great at holding forth in the open 
fields. Quoting from Ribadeneira, he mentions 
Peter of Verona, who had " a divine talent in 
preaching ; neither churches nor streets nor mar- 
ket-places could contain the great concourse that 
resorted to hear his sermons." The learned bishop 
might have easily multiplied his examples, as we 
also could do, but they would prove nothing more 
than that, for good or evil, field-preaching is a great 
power. — Spurgeon. 

2221. FINERY, Love of. A wealthy widow, who 
had spent large sums on her person, in her last will 
ordered that she should be dressed for the grave in 
her laces and diamonds, which should be buried 
with her. 



FINISH 



( 234 ) 



FOOLISH 



2222. FINISH, Necessity of. When the cutler 
brings his goods to market, he may have the best 
of steel in the blade and the best of horn in the 
handle, and every part may be riveted strongly ; 
but if the blade has not been polished, and if there 
be no finishing work on the handle he cannot sell 
his stock. It is just as good for practical purposes 
as though it were finished ; but people do not want 
it. They want their blades polished and their 
handles finished, and they are so used to having 
goods sand-papered and burnished that they will 
not take them unless they are so. There must be 
art in them. And this is carried so far that when 
articles are good for nothing, art is put on the out- 
side to make them seem good for something. And 
men buy things for the sake of their looks. The 
idea of perfection lies in the direction of the aesthetic 
— and as much so in social and moral elements as 
in physical things. Men are not now in any respect 
finished in their higher relations — I mean even 
good men. There are hundreds of men that are 
in the main laying out their life and character in 
right directions and on right foundations ; but how 
few men know how to be good variously, systema- 
tically, gracefully, genially, sweetly, beautifully ! — 
Beecher. 

2223. FIRMNESS, A call to. William of Orange 
said he learnt a word while crossing the English 
Channel which he would never forget. When in a 
great storm the captain was all night crying out to 
the men at the helm, "Steady ! steady ! steady ! " — 
Little's Historical Lights. 

2224. FIRMNESS, a Christian virtue. Miss 
Nightingale's firmness at surgical operations was 
something marvellous. She stood one day with 
spirits, instruments, and lint in hand, during the 
performing of a frightful amputation. Half a dozen 
young lady nurses were behind her, holding basins, 
towels, and other things the surgeons might want. 
A harrowing groan from the patient suddenly put 
them all to flight, except Miss Nightingale, who, 
turning calmly round, called to them, " Come back ! 
Shame on you as Christians ! shame on you as 
women ! " 

2225. FIRMNESS, Effects of. The guard of 
Pomponius, wishing to revolt from him, fled by a 
certain way to Cinna, his enemy. His son, after- 
wards Pompey the Great, having notice of it, went 
and cast himself before them on the ground, and 
declared that they should not revolt without tread- 
ing him to pieces. He was a favourite with the 
soldiers, and the guard returned. 

2226. FITNESS, required. "How frightfully 
pale he is ! He ought to put on a little rouge," cried 
a woman out of the crowd as the First Consul rode 
by at a review in 1502. She thought a general 
ought to show a little blood in his cheeks. — Julius 
tCHare. 

2227. FLATTERY, Danger of. When the cele- 
brated French preacher of the sixteenth century, 
Massillon, had delivered one of his most brilliant 
and impressive discourses in the hearing of the court, 
the monarch, who was present, was so charmed with 
the bishop's eloquence, that he met him at the foot 
of the pulpit-steps, when the service was over, and 
shook him by the hand, saying, " You have given 
us an admirable discourse to-day." "Sire," said 



1 the preacher very gravely, in reply, " the devil has 
told me that before your Majesty." 

2228. FLATTERY, Danger of. Mr. Hervey 

i being in company with a person who was paying 
him some compliments on account of his writings, 
j replied, laying his hand on his breast, "Oh, sir, you 
i would not strike the sparks of applause if you knew 
how much corrupt tinder I have within." 

i 2229. FLATTERY, Extreme. A visitor to Zulu- 
I land, on paying his respects to Umpanda, the father 
of Cetewayo, relates that the singers chanted the 
praises of their monarch in a loud and rapid voice, 
with such epithets as—" Thou who art for ever ! " 
" The great black one ! " " The elephant's calf ! " 
i "Thou who art high as the heavens !" and finally 
; one of his flatterers shouted out, " You might have 
been white if you would, but you chose to be black ! " 

2230. FLATTERY, repudiated. That impious 
; knave, Martin Cellarius, thought to flatter me by 
: saying, " Thy calling is superior to that of the 
\ apostles;" but I at once checked him, replying 
! sharply, " By no means ; I am in no degree com- 
j parable with the apostles."- — Luther. 

2231. FLESH, Mind of, in Christians. There 
are those who attempt to carry the mind of the flesh 
even into religious life, as Plutarch laughs at some 
who wished to be thought as wise as Plato, and yet 
were not indisposed but to be reputed merry fellows 
in their cups with Alexander. — Preacher's Lantern. 

2232. FLESH, to be crucified. A brave officer 
said once to his soldiers in a day of battle, " Unless 
you kill your enemies, they will kill you." In like 
manner may it be said, " Unless we crucifiy the 
flesh, it will be our everlasting ruin." 

j 2233. FLOWERS, and hospitality. Years ago, 
; when I travelled in the West, there were hotels 
I there which they called houses of entertainment. 
j There was a choice between these hotels and the 
barn, but it usually lay with the barn. I used to 
j ride frequently several hours rather than to take the 
first that I met. I watched for houses with flowers 
j in the window. For when I found a flower I found 
; a woman that loved flowers ; and when I found a 
woman that loved flowers, I found a woman that 
had a natural element of refinement about her. 
There was something beautiful in her. The flower 
was not merely a flower to me — it was the sign of 
a person that had a certain kind of disposition. — 
I Beecher. 

2234. FOLLY, Illustration of. The Corybrech- 
1 tan is a whirlpool on the western coast of Scotland. 

Its name signifies " the whirlpool of the Princes of 
1 Denmark ; " and there is a tradition that a Danish 
' prince once undertook, for a wager, to cast anchor 

in it. He is said to have used woollen instead of 

hempen ropes for greater strength, but perished in 

the attempt. — Campbell. 

I 2235. FOLLY, may be life-long. "I never in my 
life committed more than one act of folly," said 
Eulhiere one day in the presence of Talleyrand. 

i "But v;hen will it end i " inquired the latter. — Henri/ 

I S. Leigh. 

2236. FOOLISH, Dangers of. The Russians 
have a story of two drunken mujiks. One took a 
\ light, and burnt his house down. The other took 



FOOLISHNESS 



( 235 ) 



FORGETFULNESS 



none, and fell into the cellar, breaking his legs. To 
the foolish there is danger in every way. — B. 

2237. FOOLISHNESS, Consecrated. A man 

went to hear John Foster preach. He thought the 
sermon very foolish. " But," said some one, " what 
did he preach about ? " " Why, Mr. Foster began 
his sermon by telling about his being caught in a 
shower, his being compelled to stand under a tree ; 
and then he began to tell what he thought about 
under the tree. It was all very foolish ; he won- 
dered how long it had been planted, whether it had 
not been planted so long that the ancient Druids 
gathered there, and so on ; but it was all very 
foolish to put in a sermon." "But," said the per- 
son to whom all this was related, " how came you 
to remember all this ? " " Why, because, although 
it was all so foolish and out of place in a sermon, 
Mr. Foster made it all so interesting." — Preacher's 
Lantern. 

2238. FORBEARANCE, and prayer. Mr. Kil- 
pin, of Bedford, having from some cause displeased 
a member of the church at a prayer-meeting, his 
offended brother used most unbecoming expressions 
respecting him in prayer. With a mind quite un- 
ruffled, he said, on his family offering their sym- 
pathy and expressing resentment, " I was not the 
least hurt on my own account, such talking never 
goes higher than the ceiling. The God of love never 
admits it as prayer." 

2239. FORBEARANCE, Blessing of. Socrates, 
having received a blow on the head, observed that 
it would be well if people knew when it were 
necessary to put on a helmet. Being attacked 
with opprobrious language, he calmly remarked that 
the man was not yet taught to speak respect- 
fully. Alcibiades, his friend, talking to him one 
day about his wife, told him he wondered how he 
could bear such an everlasting scold in the same 
house with him. He replied, " I have so accus- 
tomed myself to expect it, that it now offends me 
no more than the noise of the carriages in the 
streets." 

,2240. FORBEARANCE, Greatness of. Caesar, 
having found a collection of letters written by his 
enemies to Pompey, burnt them without reading ; 
"For," said he, "though I am upon my guard 
against anger, yet it is safer to remove its cause." 

2241. FORBEARANCE, Wisdom of. I remem- 
ber, also, that she entreated a certain bishop to 
undertake to reason me out of my errors. He was 
a person not backward to attempt this, when he 
found a docile subject. " But your son," says he, " is 
too much elated at present, and carried away with 
the pleasing novelty of his error, to regard any 
arguments of mine, as appears by the pleasure he 
takes in puzzling many ignorant persons with his 
captious questions. Let him alone ; only continue 
praying to the Lord for him ; he will in the course of 
his study discover his error. I myself, perverted by 
my mother, was once a Manichee, and read almost 
all their books, and yet at length was convinced 
of my error, without the help of any disputant." 
All this satisfied not my anxious parent ; with 
floods of tears she persisted in her request ; when 
at last he, a little out of temper on account of her 
importunity, said, "Begone! good woman; it is 
not possible that a child of such tears should 
perish ! " She has often told me since that this 



answer impressed her mind like a voice from heaven. 
— Augustine. 

2242. FORCE, inherited. Thomas Carlyle's 
father was notable fur his intellectual and moral 
force. In many ways his character was akin to 
that of his illustrious son. Carlyle's hatred of 
shams was an inheritance from his father, who 
carried it so far as to refuse to have the doors and 
walls of his house painted. One of his children was 
about to be married, and the young folk pressed 
their father to let the house, in view of the wedding, 
be adorned with a coating of paint. He refused, 
but the children gave the painters orders to begin 
their work, hoping to bring the father over to their 
views. They were, however, disappointed. The 
old man met the painters at the door, and com- 
manded them to go away. 

2243. FORCE, Inutility of. The legend says that 
in the rough old days, when the Mark was first being 
colonised by Christian Germans, only the golden 
clover-leaf stood in the Bismark shield the symbol 
of industrious husbandry. It was through a Lady 
Gertrude, a daughter of the house, that the nettle- 
leaves came upon the shield. So famed was this 
lady's beauty that suitors came from far and near 
to win her hand. Among others came a young 
Sclavonic heathen Prince from the Baltic shore, with 
his escort of a hundred knights. But young Gertrude 
politely declined. The Prince, in his anger, swore 
that he would " crush the clover-leaf ; yea, even if 
it should prove a nettle to sting," and straightway 
stormed the castle and forced his way into Gertrude's 
presence. Pleased with his easy victory, he mock- 
ingly greeted her with, " Come, little golden clover- 
leaf, you don't sting as the nettle does." But she 
stabbed him directly to the heart, and answered, 
" Who tries to pluck the Bismark's clover will find 
nettles there as well ; " and since young Gertrude's 
time the silver nettle-leaf has been united to the 
clover-leaf on the Bismark's shield. 

2244. FORESIGHT and faith, Strength from. 

All the miners saw the old coal-engine which George 
Stephenson used to take to pieces every night, to 
familiarise himself with its construction. They all 
saw the old tramway which ran to the mouth of the 
coal-pit. But none but he could see in them the 
railways which were to cross continents and carry 
the commerce of the nations. It was confidence 
in these unseen possibilities, which he believed he 
could make real, that enabled him to face opposi- 
tion, to meet ridicule, and endure privations. 

2245. FORESIGHT, Uses of. When the pilot is 
steering on the Ohio river he looks at the headlands 
miles beyond him in order to know where he is ; 
for he has been accustomed to judge of the twisting 
and tortuous channels by certain of these head- 
lands. And so a man may take headlands far 
down in the future to steer by, in order that he 
may be better enabled to run his keel in the 
channel that he is now in. By foresight we enable 
ourselves to get along better to-day; and i by so 
much we have a right to look into the future.— 
Beecher. 

2246. FORGETFULNESS, of the one impor- 
tant thing. A great French doctor was taking 
an English one round the wards of his hospital, all 
sorts of miseries going on before them, some dying, 
others longing for death — all ill. The Frenchman 



FORGETFULNESS ( 236 ) 



FORGIVENESS 



was wonderfully eloquent about all their diseases ; 
you would have thought he saw through them, and 
knew all their secret wheels, like looking into a 
watch or into a glass bee-hive. He told his English 
friend what would be seen in such a case when the 
body was opened ! He spent some time in this sort 
of work, and was coming out, full of glee, when the 
other doctor said, " But, Dr. , you haven't pre- 
scribed for these cases." " Oh, neither I have ! " 
said he, with a grumph and a shrug ; " I quite 
forgot that;" that being the one thing why these 
pour people were there, and why he was there too. 
— John Brown, M. D. 

2247. FORGETFULNESS, longed for. When 
Simonides offered to teach Themistocles the art of 
memory, he answered, "Ah! rather teach me the 
art of forgetting ; for I often remember what I 
would not, and cannot forget what I would." — 
Plutarch. 

2248. FORGIVENESS, A Christian's. Mr. Pike 
relates, in his " Consolations of Gospel Truth," that, 
some years ago, a slave in one of our West Indian 
plantations became a new creature in Christ Jesus. 
His master was incensed with his profession of 
religion, and frequently flogged him in a very cruel 
manner. At length this unmerciful man resolved 
either to make his poor slave renounce Christianity 
or to flog him to death. While this manifestation 
of horrible cruelty was proceeding, the master 
tauntingly inquired, "What now does your Jesus 
do for you ? " The boy replied, " He helps me to 
bear dese strokes, Massa, with patience." Again, 
when in the very agony of death, he was asked by 
the same wicked man, "And now what has your 
Jesus done for you ? " With a faltering voice, he 
replied, " Even dis, Massa, dat me can pray for 
you, and forgive you ! " 

2249. FORGIVENESS, A Christian's. After the 
death of Tillotson a bundle of libels was found 
among his papers, on which he had written — " These 
are libels ; I pray God forgive the authors, as I do." 

— Clerical Anecdotes. 

2250. FORGIVENESS, and injuries. When 
Louis XII. was made king, the magistrates of 
Orleans sent a deputation to ask his pardon for 
the indignities which he had suffered, in their city 
while a prisoner there. He dismissed them cour- 
teously, with the generous reply that it did not 
become the King of France to resent the injuries of 
the Duke of Orleans." 

2251. FORGIVENESS, and kindness, Power of. 

A Quaker had a quarrelsome neighbour, whose cow 
often broke into the Quaker's well-cultivated gar- 
den. One morning, having driven the cow from 
his premises to her owner's house, he said to him, 
"Friend T., I have driven thy cow home once 

more ; and if I find her in my garden again " 

"Suppose you do," his neighbour angrily ex- 
claimed, "what will you do?" "Why," said the 
Quaker, " I'll drive her home to thee again, friend 
T." The cow never again troubled the Quaker. 

2252. FORGIVENESS, and patience. Pericles 
was of so patient a spirit that he was hardly ever 
troubled with anything that crossed him. There 
was a man who did nothing all the day but rail at 
him in the market-place, before all the people, not- 
withstanding Pericles was a magistrate. Pericles, 



however, took no notice of the abuse, but, de- 
spatching sundry cases of importance till night 
came, he went home with a sober pace. The man 
followed him all the way, defaming him as he went. 
Pericles, when he came home, it being dark, called 
his man, and desired him to get a torch and light 
the fellow home. 

2253. FORGIVENESS, and reconciliation. There 
was once upon a time a bishop of Alexandria, in 
Egypt, named John the Almsgiver. A nobleman 
came to see him one day, and the conversation turned 
on a grievance. So-and-so had wronged him cruelly, 
and never to his dying day could he forgive him. He 
spoke with warmth and anger, his face darkened 
with passion, and his eye sparkled. Just at that 
moment the bell tinkled for prayers in the bishop's 
private chapel, and he rose and bade the nobleman 
follow him. St. John the Almsgiver knelt at the 
altar, and the nobleman knelt immediately behind 
him. Presently the bishop began in a loud voice 
the Lord's Prayer, and the nobleman repeated each 
part with him. " Thy will be done on earth as it 
is in heaven. Give us this day our daily bread." 
The bishop stopped abruptly. The nobleman, not 
thinking, went on alone : "And forgive us our tres- 
passes as we forgive them that trespass against us. ; " 
then, finding he was alone, stopped short also. The 
bishop did not go on, but remained silently kneeling. 
Then suddenly the sense of the words of the petition 
he had made rushed on the nobleman's mind. The 
grace of God worked. He silently rose from his 
knees, went forth, and finding the man who offended 
him, frankly forgave him. . . . One day the governor 
of Alexandria was in high wrath with the bishop, 
who had remonstrated with him at levying a tax 
which was peculiarly oppressive to the poor. Back- 
biters had managed to widen the breach, and the 
governor, after an interview with the bishop, in 
which he had given vent to his angry, excited feeling, 
left for his palace. Towards evening the good old 
bishop got very troubled at the quarrel. He could 
not bear that any should be at emnity with him, so 
he wrote on a slip of parchment the words, " The 
sun is setting" and sent it to the governor, who at 
once remembered the words of St. Paul : " Let not 
the sun go down upon your wrath," and rising from 
the table where he had been sitting, he hastened to 
the old prelate to be reconciled to him before the 
day was done. 

2254. FORGIVENESS, and restoration. I call 
to mind an occasion when the son of a Christian 
man was guilty of an act of disobedience in the 
home. Hearing of it, the father quietly but firmly 
said, " Son, I am pained beyond measure at your 
conduct." "How well," said that father, "I re- 
member his return from school at mid-day, his quiet 
knock at the study-door, his clear tremulous utter- 
ance, 'Father, I am so ashamed of myself by reason 
of my conduct this morning.' Refuse to restore 
him ! " said that father. " Unhesitatingly I con- 
fess that I never loved my boy more than at that 
moment, nor did I ever more readily implant the 
kiss of forgiveness than at that instant. Refuse to 
restore him ; disown him, have him leave the house, 
take another name, say that he had no place in the 
family — not my child ! " What blasphemy against 
humanity is this ! And shall we dare to attribute 
such conduct to the Holy Father in heaven, "who 
spared not His own Son, but freely delivered Him 
up for us all " 1.— Henry Varley. 



FORGIVENESS 



( 237 ) 



FORGIVENESS 



2255. FORGIVENESS, Christian. A missionary 
of the Church of England, about to return home from 
New Zealand, gathered his Maori converts around 
him in a farewell communion service. To his sur- 
prise, he noticed one man who had been kneeling 
at the communion -rail arise, return to his seat in 
the church, and after a while come back and receive 
the sacrament. On inquiring the reason of such 
conduct, the man replied that he had knelt beside 
a man whom he found to be the murderer of his 
father, and whose life he had at one time sworn to 
take. At first he could not bear to receive the 
sacrament with this converted murderer. On re- 
suming his seat, however, he thought he heard a 
voice say, "By this shall all men know that ye 
are my disciples, if ye have love one to another." 
While his natural feelings still rebelled against the 
command, he thought that he saw the cross, and 
heard the Man upon it say, "Father, forgive them, 
for they know not what they do." This overcame 
him, and he returned and received the communion 
with his former enemy. 

2256. FORGIVENESS, Complete. It was eaid 
of Archbishop Cranmer, that the way to have him 
as one's friend was to do him an unkindness. 

2257. FORGIVENESS, Conquered by. Samuel 
Harris, of Virginia, shortly after he had begun to 
preach, was informed by one of his debtors that he 
did not intend paying him the debt owed " unless 
he sued him." Harris left the man's presence 
meditating. " What shall I do ? " said he, for he 
badly wanted the money. "Must I leave preaching 
and attend to a vexatious lawsuit. Perhaps a thou- 
sand souls may perish in the meantime." He turned 
aside into a wood and sought guidance in prayer. 
Rising from his knees, he resolved to hold the man 
no longer a debtor, and at once wrote out a receipt 
in full, which he sent by a servant. Shortly after 
the man met him, and demanded what he meant. 
" I mean," said Harris, " just what I wrote." " But 
you know I never paid you," replied the debtor. 
" True," Harris answered ; " and I know you said 
that you never would unless I sued. But, sir, I sued 
you at the court of heaven, and Christ has entered 
bail for you ; I have therefore given you a discharge." 
"But I insist matters shall not be left so," said 
the man. "I am well satisfied," replied the other ; 
" Jesus will not fail me. I leave you to settle the 
account with Him at another day. Farewell ! " This 
operated so effectually on the man's conscience that 
in a few days he came and paid the debt. — H. T. 
Williams {abridged). 

2258. FORGIVENESS, Conquered by. The Rev. 
John Wesley had a misunderstanding with his tra- 
velling companion, Joseph Bradford, which resulted 
in his saying overnight that they must part. In 
the morning Wesley inquired of him, " Will you ask 
my pardon?" "No," said Bradbury. "Then I 
will ask yours," said the great preacher. This broke 
Bradbury down, who melted under the speech and 
wept like a child. — Life of Wesley. 

2259. FORGIVENESS, Consciousness of. The 

Marquis of Argyle, who suffered in the reign of 
King Charles II., was employed in the morning of 
the day of his execution in settling his worldly affairs. 
Under the influence of a sensible effusion of spiritual 
joy, he said to those about him, " I am now ordering 
my affairs, and God is sealing my charter to a better 



inheritance, and just now saying to me, 1 Son, be of 
good cheer y thy sins are forgiven thee.' Having, with 
great cheerfulness, dined with his friends, he retired 
a little. Upon his opening the door, the Rev. Mr. 
Hutchison said, "What cheer, my lord?" He re- 
plied, " Good cheer, sir ; the Lord hath again con- 
firmed, and said to me from heaven, ' Thy sins be 
forgiven thee.' " — Whitecross. 

2260. FORGIVENESS, Consciousness of. Gene- 
ral Lieutenant von Gersdorff, who distinguished 
himself at Worth, fell at Sedan. He commanded 
the 1 ith Army Corp3 to the north of Sedan, on th^ 
hill of Floing, where the fight was hottest. As 
he gave the command that the 83d Regiment go 
forward, a ball struck him on the chest. Uncon- 
scious, he sank from his horse. When he recovered 
from his faintness he prayed in the words, " When 
I must die, part not from me ; " then again, "Do 
with me, Lord, according to Thy good pleasure ; " 
then the memory failed. The King visited him on 
his deathbed. Not long before his death he said to 
the chaplain, Mr. Sander, " I am weak, dear pastor, 
but your visit will not disturb me — a flow of blood 
to my lungs can happen any minute. But I say to 
you I know that God has met me in my sin, but I 
know, also, He is good to me and merciful, whether 
I die or live." 

2261. FORGIVENESS, Desire for. We have 
heard of a child, when its austere parent refused to 
give it his forgiveness, that fretted and cried itself, 
under the torment of the parental frown, into convul- 
sions which issued in death. — John Guthrie, M.A. 

2262. FORGIVENESS, difficult to realise. A 

woman said to me one day, " I believe that Christ 
can forgive all my past sins, but I may do wrong 
again. What then ? He won't go on forgiving me 
again and again. He must get angry some time." 
I told her, "You must try not to do wrong, and 
He will help you ; but if you do, those sins are already 
provided for by the death of Christ." " What ! " 
she said ; "all those I have not done yet?" I said, 
" Yes ; and not yours only, but the sins of all the 
people that are to be born into the world to the end 
of time, if they will only accept the salvation that 
God has prepared for them." The poor woman only 
looked in amazement. She could say nothing. The 
idea, with ail that it involved, was too great for her 
to grasp. — Miss Rose Marris {Zenana Mission). 

2263. FORGIVENESS, Divine. The venerable 
Dr. Duff once read the Sermon on the Mount to a 
number of Hindoo youths, and when he came to the 
passage, " I say unto you. Love your enemies, bless 
them that curse you, do good to them that hate you, 
and pray for them who despitefully use you and per- 
secute you," so deep and intense was the impression 
produced on one of them, that he exclaimed in 
ecstasy, " Oh, how beautiful I how divine I This is 
the truth, this is the truth ! " And for days and 
weeks he could not help repeating, "Love your 
enemies, bless them that curse you," &c, constantly 
exclaiming, "How beautiful! Surely this is the 
truth ! " Nor could he rest until he had renounced 
his false gods and their senseless worship, and 
accepted the truth as it is in J esus. 

2264. FORGIVENESS, Effects of. President 
Lincoln having pardoned a young man under sen- 
tence of death or imprisonment, his mother's grati- 
tude was such that she was unable to speak foi 



FORGIVENESS 



( 23S ) 



FORGIVENESS 



a while after leaving him. Then she broke out in an | 
excited manner with the words, " I knew it was a 
copper-head lie ! " "What do you refer to?" said 
Mr. Thaddeus Stevens, who accompanied her. "Why, 
they told me he was an ugly-looking man," she 
replied with vehemence. " He is the handsomest 
man I ever saw in my life ! " — Little s Historical 
Lights (condensed). 

2265. FORGIVENESS., for Christ's sake. Louis 
XII., of France, had many enemies before he- 
ascended the throne. When he became king he 
caused a list to be made of his persecutors, and 
marked against each of their names a large black 
cross. When this became known the enemies of 
the King fled, because they thought it was a sign 
that he intended to punish them. But the King, 
hearing of their fears, caused them to be recalled, 
with an assurance of pardon, and said that he had 
put a cross beside each name to remind him of the 
cross of Christ, that he might endeavour to follow 
the example of Him who had prayed for His mur- 
derers, " Father, forgive them ; for they know not 
what they do." — Children's Friend. 

2266. FORGIVENESS, for Christ's sake. " What 
great matter," said a heathen tyrant to a Christian 
while he was beating him almost to death — " What 
great matter did Christ ever do for you ? " " Even 
this," answered the Christian, "that I can forgive 
you, though you use me so cruelly." — New Cyclo- 
paedia of Religious Anecdote. 

2267. FORGIVENESS, for the greatest sinners. 

Mr. Fleming, in his "Fulfilling of the Scriptures," 
relates the case of a man who was a very great 
sinner, and for his horrible wickedness was put to 
death in the town of Ayr. This man had been so 
stupid and brutish a fellow, that all who knew him 
thought him beyond the reach of all ordinary means 
of grace ; but while the man was in prison the 
Lord wonderfully wrought on his heart, and in such 
a measure discovered to him his sinfulness, that, 
after much serious exercise and sore wrestling, a 
most kindly work of repentance followed, with great 
assurance of mercy, insomuch that when he came 
to the place of execution he could not cease crying 
out to the people, under the sense of pardon and the 
comforts of the presence and favour of God, " Oh, 
He is a great forgiver ! He is a great forgiver ! " 
And he added the following words : — " Now hath 
perfect love cast out fear. I know God hath 
nothing to lay against me, for Jesus Christ hath 
paid all ; and those are free whom the Son makes 
free." — Amine. 

2268. FORGIVENESS, godlike. A gentleman 
once went to Sir Eardley Wilmot, formerly Lord 
Chief-Justice of the Court of Common Pleas, under 
the influence of great wrath and indignation at a 
real injury he had received from a person high in 
the political world, and which he was meditating 
how to resent in the most effectual manner. After 
relating the particulars, he asked Sir Eardley if 
he did not think it would be manly to resent it. 
"Yes," said the knight, "it will be manly to resent 
it ; but it will be godlike to forgive it." The gentle- 
man declared that this had such an instantaneous 
effect upon him that he came away quite an altered 
man, and in a very different temper from that in 
which he went. — Religious Tract Society Anecdotes. 

2269. FORGIVENESS, Legend of. An old legend 



represents on the one hand the arrival before the 
throne of God of the penitent souls whom His pity 
admits into heaven ; on the other, Satan, who says, 
" These souls have offended against Thee a thousand 
times — I only once." " Hast Thou ever ashed forgive- 
ness?" replies the Eternal. — Christian Age. 

2270. FORGIVENESS, Motives of. "I once saw," 
said an abbot of Sinai, "three solitaries who had 
received the same injury. The first was troubled 
and indignant ; but still, because he feared Divine 
justice, he held his peace. The second rejoiced on 
his own account at the evil treatment he had received, 
because he hoped to be compensated therefor, but 
was sorry for him who had committed the outrage. 
The third, thinking only of his neighbour's sin, was 
so moved by it — for he truly loved him — that he 
wept freely. Thus may we see in these servants of 
God the working of three different motives — in one, 
the fear of punishment ; in another, the hope of 
reward ; in the last, the unselfish tenderness of a 
perfect love." 

2271. FORGIVENESS, not in man's nature. 

When the Duke of Argyle was taken in rebellion in 
Scotland and brought before James the Second, the 
King said to him, " You know that it is in my power 
to pardon you." It is reported that the prisoner 
answered, " It may be in your power, but it is not 
in your nature" — a speech which, whether true or 
not, cost him his life. He died like a stoic, executed 
at Temple Gate. — B. 

2272. FORGIVENESS, possible to all. A youth 
whose heart was black with sin appeared before the 
cell of a dervish celebrated for his sanctity. He 
began to lament the depth of his sin, imploring 
pardon. The dervish indignantly and proudly de- 
manded how he presumed to appear in the presence 
of God's holy prophet, assuring him that it was in 
vain to seek forgiveness, and adding, "May God 
grant that I stand far from this youth on the judg- 
ment-day." On this Christ spoke and said, "It 
shall be so. The prayer of both is granted. This 
penitent in that day shall enter paradise. But thy 
prayer is also granted : — thou shalt be far from the 
youth in that day, even in torment." 

2273. FORGIVENESS, Power of. When the 
gospel was introduced into the town of Sheik 
Mohammed, in Syria, , the head-man of the town, 
Yusef el Khoory, kept up an organised persecution 
against Ishoc, a convert. He hired men to root up 
his crops, cut off his water-supply, turn his cattle 
out of the pasture ; and this not succeeding in 
bringing Ishoc back, he hired a notorious assassin, 
who, with a company of the villagers, attacked him 
in the valley one night, and left him for dead. But 
Ishoc afterwards crawled home, bleeding and badly 
wounded, and did not recover from the murderous 
assault for some time. At length Christian kind- 
ness and patient perseverance on the part of Ishoc 
and two or three other converts who acted with 
him triumphed over every foe. The ringleader of 
the persecution, Yusef el Khoory, had occasion for 
Ishoc's testimony as a witness in a lawsuit. He 
scarcely knew how to expect his compliance after 
the treatment he had received, but he nevertheless 
ventured to summon him. When Ishoc stood up 
in the court and testified to the truth, in favour of 
his avowed enemy,. Yusef was fairly subdued, and 



FORGIVENESS 



FORTUNE 



from that moment he was converted into a friend. 
— Missionary Anecdotes. 

2274. FORGIVENESS, Power of. Not many 
years ago a missionary was preaching in a chapel 
to a crowd of idol-loving Hindoos. He had not 
proceeded far in his sermon when he was inter- 
rupted by a strong native, who went behind the 
desk, intending to knock him down with his stick. 
Happily the blow aimed at the minister fell on his 
shoulder, and did him little, if any, injury. The 
congregation of hearers were, however, very angry 
with the offender, and they seized him at the very 
moment he was attempting to escape. " Now, what 
shall I do with him ? " said the missionary to the 
people. " Give him a good beating " answered some. 
"I cannot do that," said he. "Send him to the 
judge," cried others, " and he will receive two years' 
hard labour on the road." " I cannot follow your 
advice," said the missionary again "and I will 
tell you why. My religion commands me to love 
my enemies, and to do good to them who injure 
me." Then turning to the man, he said, " I forgive 
you from my heart ; but never forget that you owe 
your escap from punishment to that Jesus whom you 
persecuted in me." The effect of this scene upon 
the Hindoos was most impressive. They wondered 
at it, and, unable any longer to keep silence, sprang 
on their feet and shouted, " Victory to Jesus Christ ! 
Victory to Jesus Christ ! " 

2275. FORGIVENESS Prospective. On his 

deathbed the minister reminded the dying King 
Frederick William of Prussia of the need of con- 
fession of sin. " Well, is there anything more ? " he 
said ; "better now than too late." "There is for- 
giveness of enemies. Your Majesty is bound to for- 
give all men, or how can you ask to be forgiven ? " 
" Well, I will, I do. You, Feekin " (his wife), " write 
to your brother after I am dead that I forgave him 
— died in peace with him." " Better Her Majesty 
should write at once," suggests Roloff. "No ; after 
I am dead," persists the son of nature ; "that will 
be safer." — Carlyle {condensed). 

2276. FORGIVENESS, too late. At the battle 
of Wagram Napoleon recognised among the slain a 
colonel who had given him cause for displeasure. 
He stopped and gazed for a moment upon the sadly 
mutilated body stretched upon the gory field, and 
said, "I regret not having been able to speak to 
him before the battle, in order to tell him that I 
had long forgotten everything." — Little's Historical 
Lights. 

2277. FORGIVING SPIRIT, Necessity of. In 

the Middle Ages, when the lords and knights were 
always at war with each other, one of them resolved 
to revenge himself on a neighbour who had offended 
him. It chanced that, on the very evening when he 
had made this resolution, he heard that his enemy 
was to pass near his castle, with only a very few 
men with him. It was a good opportunity to take 
his revenge, and he determined not to let it pass. 
He spoke of his plan in the presence of his chaplain, 
who tried in vain to persuade him to give it up. 
The good man said a great deal to the Duke about 
the sin of what he was going to do, but in vain. 
At length, seeing that all his words had no effect, 
he said, " My lord* since I cannot persuade you to 
give up this plan of yours, you will at least come 
with me to the chapel, that .we may pray together 



before you go ? " The Duke consented, and the 
chaplain and he kneeled together in prayer. Then 
the mercy-loving Christian said to the revengeful 
warrior, " Will you repeat after me, sentence by 
sentence, the prayer which our Lord Jesus Christ 
Himself taught to His disciples?" "I will do it," 
replied the Duke. He did it accordingly. The 
chaplain said a sentence, and the Duke repeated it, 
till he came to the petition, "Forgive us our tres- 
passes as we forgive them that trespass against us." 
There the Duke was silent. " My lord Duke, you 
are silent," said the chaplain. " Will you be so good 
as to continue to repeat the words after me, if you 
dare to do so : ' Forgive us our trespasses as tee 
forgive them that trespass against us' V "I can- 
not," replied the Duke. "Well, God cannot forgive 
you, for He has said so. He Himself has given us 
this prayer. Therefore you must either give up 
your revenge or give up saying this prayer ; for to 
ask God to pardon you as you pardon others is to ask 
Him to take vengeance on you for all your sins. 
Go now, my lord, and meet your victim. God will 
meet you at the great day of judgment." The iron 
will of the Duke was broken. " No," said he ; "I 
will finish my prayer. My God, my Father, pardon 
me ; forgive me as I desire to forgive him who has 
offended me ; ' lead me not into temptation, but 
deliver me from evil.'" "Amen," said the chap- 
lain. ' Amen," repeated the Duke, who now under- 
stood the Lord's Prayer better than he had ever 
done before, since he had learned to apply it to 
himself. — Preacher's Lantern. 

2278. FORMS, Use of. When a bell is made two 
moulds of sand are made, an inner and an outer, 
so arranged as to form between them precisely the 
shape desired for the bell. The metal is poured 
in, and then the moulds are broken. But that form 
is not destroyed ; it is only fulfilled, and the bell 
rings out the glad song of jubilee. — Rev. R. A. 
Bertram. 

2279. FORTITUDE, in disaster. When Stephen 
of Colonna fell into the hands of his base assailants, 
and they asked him in derision, " Where is now your 
fortress ? " " Here," was his bold reply, placing his 
hand on his heart. — Smiles. 

2280. FORTUNE, does not bring ease. Turner, 
the distinguished painter, had amassed a great for- 
tune, and passionately loved it. When advanced in 
years his friend Carew remarked, "Turner, they 
tell me you are very rich." "Am I?" asked the 
wealthy barber's son. "Yes," was the answer; 
everybody says so." Turner rejoined, " Ah, I would 
give it all up to be twenty years of age again ! " 

2281. FORTUNE, Increase of. "I am sure," 
said a lady, running, full of joy, to the venerable 
Newton — "I am sure you will congratulate me. 
I have received a great increase of fortune." 
"Madam," said the faithful pastor, "I pray for 
you as for one under great temptation." 

2282. FORTUNE, Inequalities in. A person 
with not very ample means of support had a large 
family. A neighbour had just called to tell him of 
a friend who had got a prize in the lottery, when he 
was also informed of the birth of his twelfth child. 
He exclaimed, peevishly, " God sends meat to others, 
children to me." It afterwards happened that that 
Being at whose government he had so impiously 
murmured sent him those riches which he so eagerly 



FORTUNE 



( 240 ) 



FREE GRACE 



and wickedly longed for. But as He sent him the 
wished-for wealth, He deprived hirn of the children 
he had complained of. He saw them one by one 
go to the grave before him ; and in advanced life 
and great affluence, when his last beloved daughter 
was taken from him, he painfully remembered his 
former rebellious murmurings against Providence. 

22S3. FORTUNE, Reverse of. Job Orton, in a 
note to one of his sermons, says that a friend of his 
having received by legacy a sum of money to dis- 
tribute in the way of charity, in a single year after 
he came into the possession of it he was applied 
to for a share of it by no less than twenty-three 
individuals who had rode in their own carriages. — 
Jay. 

2284. FOUNDATION, A secure. The late Rev. 
T. Robinson, of Leicester, visited Venn in his last 
illness, and began to speak to him, to use Mr. 
Robinson's words, "in my poor way." "Oh !" ex- 
claimed Mr. Venn, " that is poor comfort, brother. 
Here is the passage I build on : 1 And having spoiled 
principalities and poivers, he made a show of them 
openly, triumphing over them in it. 1 " These words 
he uttered with an energy and animation peculiar 
to himself. 

2285. FOUNDATION, Christ the. When the 
immense stone piero of the East River bridge were 
begun, three or four years ago, the builders did not 
attempt to manufacture a foundation. They simply 
dug down through the mud and sand, and found 
the solid bed-rock which the Almighty Creator had 
laid there thousands of years ago. It is a wretched 
mistake to suppose that you need to construct a 
foundation. " Other foundation can no man lay 
than that is laid, which is Jesus Christ." Your 
own merits, however, cemented by good resolutions, 
will no more answer for a solid base than would a 
cart-load of bricks as the substratum of yonder 
stupendous bridge. God has provided for you a 
corner-stone already. — Br. Cuyler. 

2286. FOUNDATION, Christ the only true. For 

a whole week, not only the bishop but all the priests 
and friars of the city (Exeter) visited Bennet night 
and day. But they tried in vain to prove to him 
that the Roman Church was the true one. " God 
has given me grace to be of a better Church," he 
said. " Do you know that ours is built upon St. 
Peter ? " " The Church that is built upon a man," 
he replied, ** is the devil's Church, and not God's." 
... At the place of execution he exhorted with 
such unction, that the sheriff's clerk exclaimed, 
" Truly this is a servant of God ! " Two persons, 
going up to the martyr, exclaimed in a threatening 
voice, " Say, ' Precor sanctam Mariam et omnes sane- 
tos DeV " " I know no other advocate but Jesus 
Christ," replied Bennet. — D'Aubigne {condensed). 

2287. FOUNDATION, Going to the. When Sir 
Francis Burdett was committed to the Tower in 
1810 for defending what he felt to be the liberties 
of the people, he resisted the " order," and barri- 
caded his house. It is said that the soldiers, on 
entering, found him calmly teaching his son to read 
and translate the Magna Charta. 

2288. FOUNDATION, Insufficient care with. 

On the corner of one of the business streets of a 
certain town there is a large brick building with 
scone finishings and no little display of fancy work, 



both on cornice and corners. It looks well at a dis- 
tance. Closer inspection, however, shows that this 
building is sadly disfigured with ugly cracks and 
misshapen walls, and the whole structure is in 
danger. On investigation it was discovered that 
the cause of all this was the bad foundation put 
under the building by an inefficient contractor. 
He had employed cheap workmen and put in cheap 
material, because the foundation being out of sight, 
he thought no one would ever see it, and it would 
make no difference. 

2289. FOUNDATION, Resting on. " For all I 

have preached or written," said the venerable James 
Durham in his last illness, " there is but one scrip- 
ture I can remember, and dare grip to. Tell me if I 
dare lay the weight of my salvation upon it ? — 1 Him 
that cometh to Me I will in no wise cast out.' " 
His friend replied, "You may indeed depend upon 
it, though you had a thousand salvations at hazard." 
It was a sweet word in season, for it lighted up a 
gleam of joy in the soul of the dying saint which 
never left him. 

2290. FOUNDATION, Use of. "See, father," 
said a lad who was walking with his father, " they 
are knocking away the props from under the bridge. 
What are they doing that for ? Won't the bridge 
fall ? " " They are knocking them away," said the 
father, " that the timbers may rest more firmly 
upon the stone piers, which are now finished." 

2291. FOUNDATIONS, Insecure. There is a 
twice-told tale how in youth Julian the Apostate 
essayed to raise a memorial shrine to the holy 
Mamas, but as he built the earth at the foundations 
crumbled ; for God and His holy martyr deigned 
not to accept the labour and offering of his hands. 
It is an allegory of men who toil and build on rotten 
and insecure foundations. 

2292. FREEDOM, Love of. In the British colonies, 
before the time of Wilberforce, there used to be a 
great many slaves ; but that good man began to 
agitate the question of setting them free ; and when 
they heard of it they were very anxious to know 
how he was getting along. The slaves used to 
watch for the white sails of British ships, hoping 
to hear good news, but fearing they might hear bad 
news. There was a ship which had sailed immedi- 
ately after the Emancipation Act had been passed 
and signed by the King ; and when she came within 
hailing distance of the boats which had put off from 
the shore at the port where she was bound, the 
captain could not wait to deliver the message offici- 
ally, and have it duly promulgated by the Govern- 
ment, but, seeing the poor anxious men standing 
up in their boats, eager for the news, he placed his 
trumpet to his mouth, and shouted with all his 
might, " Free ! free ! " — Moody. 

2293. FREE GRACE, in Christ. When the 
broken-hearted, bereaved mother had worked herself 
into a despairing frenzy over her conception of the 
God of Edwards and Hopkins, the old coloured nurse 
gathered the pale form to her bosom, and said, 
" Honey, darlin', ye ain't right ; dar's a drefful 
mistake somewhar. Why, de Lord ain't like what 
ye tink ; He loves ye, honey ! Why, jes' feel how 
I loves ye — poor ole black Candace ; an' I ain't 
better'n Him as made me. . . . Dar ain't jes' but 
one ting to come to, an dat ar's Jesus. Jes' come 
right down to whar poor ole black Candace has to 



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stay allers ; it's a good place, darlin' ! Look right at 
Jesus. . . . Dar's a God ye can love ! " — C. D. Foss. 

2294. FREE GRACE, Realising. The tears of a 
slave-girl, just going to be put up for sale, drew the 
notice of a gentleman as he passed through the 
auction-mart of a Southern slave state. The other 
slaves of the same group did not seem to care about 
it, while each knock of the hammer made her shake. 
The kind man stopped to ask why she alone wept, 
and was told that she had been brought up with 
much care by a good owner, and she was terrified 
to think who might buy her. " Her price ? " the 
stranger asked. He thought a little when he heard 
the great ransom, but paid it down. Yet no joy 
came to the poor slave's face when he told her she 
was free. She had been born a slave, and knew 
not what freedom meant. Her tears fell fast on the 
signed parchment, which her deliverer brought to 
prove it to her. She only looked at him with fear. 
At last he got ready to go his way, and as he told 
her what she must do when he was gone, it began 
to dawn on her what freedom was. With the first 
breath she said, " I will follow him ! / will serve 
him all my days ! " and to every reason against it 
she only cried, " He redeemed me ! He redeemed 
me ! He redeemed me ! " When strangers used 
to visit that master's house, and noticed, as all did, 
the loving, constant service of the glad-hearted girl, 
and asked her why she was so eager with unbidden 
service, she had but one answer, and she loved to 
give it — " He redeemed me ! He redeemed me ! 
lie redeemed me I " 

2295. FREE GRACE, the one hope. Mr. 

M'Laren and Mr. Gustart were both ministers of the 
Tolbooth Church, Edinburgh. When Mr. M'Laren 
was dying Mr. Gustart paid him a visit, and put the 
question to him, " What are you doing, brother ? " 
His answer was, " I will tell you what I am doing, 
brother ; I am gathering together all my prayers, 
all my sermons, all my good deeds, all my evil 
deeds ; and I am going to throw them all overboard, 
and swim to glory on the plank of Free Grace/' — 
Clerical Library. 

2296. FRESH AIR, Need of, in preaching. I 

preached in Scotland twice on a Sabbath-day at 
Blairmore, on a little height by the side of the sea, 
and after discoursing with all my might to large 
congregations, to be counted by thousands, I did 
not feel one-half so much exhausted as I often am 
when addressing a few hundreds in some horrible 
black hole of Calcutta called a chapel. I trace my 
freshness and freedom from lassitude at Blairmore 
to the fact that the windows could not be shut down 
by persons afraid of draughts, and that the roof was 
as high as the heavens are above the earth. My 
conviction is, that a man could preach three or four 
times on a Sabbath out of doors with less fatigue than 
would be occasioned by one discourse delivered in an 
impure atmosphere, heated and poisoned by human 
breath, and carefully preserved from every refresh- 
ing infusion of natural air. — Spurgeon. 

" 2297. FRIEND, A faithful. One of the company 
despatched a servant for a lute, and on its being 
brought it had lost tune, as happens to these in- 
struments when exposed to the changes of the 
atmosphere. While he was tightening the strings, 
Gotthold's thoughts ran thus, "What is sweeter 
than a well-tuned lute, and what more delightful 



than a faithful friend who can cheer us in sorrow 
with affectionate discourse? Nothing, however, is 
sooner untuned than a lute, and nothing is more 
fickle than a friend. The tone of the one changes 
with the weather, that of the oth^r with fortune. 
With a clear sky and a bright sun you will have 
friends in plenty ; but let fortune frown and the 
firmament be overcast, then they will prove like the 
strings of the lute, of which you tighten ten before 
you find one which will bear the tendon or keep the 
pitch." 

2298. FRIEND, Accepted because of. When 
the great Duke of Cumberland commanded in 
Germany, he was particularly pleased with the 
ability and valour of a sergeant belonging to his 
own regiment. Having observed the gallantry of 
this man, and made several inquiries into his private 
character, His Royal Highness took occasion, after 
a great exploit which the sergeant had performed, 
to give him a commission. Some time afterwards 
he came to the Duke and entreated his leave to 
resign the rank which he held. Surprised at so 
extraordinary a request, the Duke demanded the 
reason, and was told by the applicant that he was 
now separated from his old companions by his 
elevation, and not admitted into the company of 
his brother officers, who considered themselves 
degraded by his appointment. " Oh ! is that the 
case?" said the Duke. " Let the matter rest for a 
day or two, and I will soon find means of putting 
an end to your disquietude. " The next morning His 
Royal Highness went on the parade, when he was 
received by a circle of officers ; and while he was 
engaged in conversation, he perceived his old friend 
walking, at a distance, by himself. On this the 
Duke said, " Pray, gentlemen, what has that officer 
done that he should be drummed out of your 
councils ? " and without waiting for an answer, he 
went up, took the man by the arm, and thus 
accompanied, went through all the lines. When 
the parade was over Lord Ligonier respectfully 
desired His Royal Highness to honour the mess with 
his presence that day. "With all my heart," re- 
plied the Duke, "provided I bring my friend, here, 
with me." " I hope so," said his lordship ; and 
from that day the gentleman's company was rather 
courted than shunned by the highest officer in the 
service. 

2299. FRIEND, Christ a. President Edwards, 
when he came to die, his last words, after bidding 
his relations good-bye, were, " Now where is Jesus 
of Nazareth, my true and never-failing Friend ? " 
and so saying he fell asleep. 

2300. FRIEND, Faithfulness of. A while ago 
a young man known to the writer went into a 
certain office on an errand of business. As he was 
about leaving the proprietor said to him, " My 
young friend, are you a Christian?" He replied, 
"I regret to say that I am not." That faithful 
friend then kindly urged him to seek Christ at once, 
to delay no longer securing the great salvation, 
The young man thanked him politely, and said he 
would "think of it." In three weeks his widow 
called at the same office to bring his dying message. 
Said she, " He thought much of your kind advice, 
and resolved to seek religion. He was suddenly 
taken sick. After a few days he found sweet peace 
in believing, became entirely resigned to the Divine 
will, and died in the triumphs of faith. ' Tell my 

Q 



FRIENDS 



( 242 ) 



FRUITS 



friend N., ' said he, ' that I thank him with my 
dying breath for his faithfulness to my soul. His 
words led me to think seriously of my eternal 
interest, to give my heart to Jesus, and to prepare 
for this dying hour.' " To his father, who, like too 
many professing Christians, had been remiss in his 
religious duties, he said, "Don't neglect the other 
children as you have neglected me. Lead them to 
Jesus before it is too late." — H. L. .Hastings. 

2301. FRIENDS, Speaking ill of. The Rev. B. 
Jacobs, of Cambridgeport, could, when necessary, 
administer reproof very forcibly, though the gentle- 
ness of his character was always seen in the manner 
in which it was done. Some young ladies at his 
house were one day talking about one of their female 
friends. As he entered the room he heard the 
epithets " odd " and " singular " applied. He asked 
and was told the name of the young lady in question, 
and then said, very gravely, " Yes, she is an odd 
young lady ; she is a very odd young lady ; I consider 
her extremely singular." He then added very im- 
pressively, " She was never heard to speak ill of on 
absent friend." The rebuke was not forgotten by 
those who heard it. 

2302. FRIENDS, True use of. My soul was at 
that time athirst for some spiritual friends. He 
(Charles Wesley) soon discovered it, put into my 
hands Professor Franke's "Treatise Against the Tear 
of Man " and "The Country Parson's Advice to his 
Parishioners." In a short time he let me have 
another, " The Life of God in the Soul of Man." I 
never knew what true religion was till God sent me 
that excellent treatise. God soon showed me that 
true religion was union of the soul with God and 
Christ formed within us. Not till then did I 
know that I must be a new creature. Like the 
woman of Samaria, I wrote letters to my relations, 
telling them there was such a thing as a new 
oirth ; they thought I was going beside myself. — 
Whitefcld. 

2303. FRIENDLINESS, Influence of. When 
this church was being built I became acquainted 
with one of the carpenters — a plain man — who 
worked upon it, and I had many chats with him 
afterwards. That day, being a Christian (some- 
times I am not one), when I met him, as he came 
down the street, I stopped and spoke to him, and 
shook hands with him. And giving me, as I 
noticed, a peculiar look, and keeping hold of my 
hand, he said, "Now, sir, you do not know how 
much good this does me." " What ? " said I. 
" Well, 3 T our speaking to me and shaking hands 
with me." Said he, " I shall go home to-night, and 
say to my wife, 1 1 met Mr. Beecher to-day.' ' Ah ! ' 
she will say, ' what did he say? ' and the children 
will look up too. And I will tell them, ' He stopped 
and shook hands with me, and asked if I was getting 
along well.' And they will talk about that for a 
week. You have no idea how much good it does a 
plain man to be noticed, and to be made to feel that 
he is not a nobody." — Beecher. 

2304. FRIENDSHIP, Dying regrets in. As 

Gleim lay on his deathbed he addressed the great 
bard of Germany — " I am dying, dear Klopstock, 
and as a dying man will I say, in this world we 
have not lived long enough together and for each 
other, but in vain would we now recall the past ! " 
— /. D' 'Israeli. 



2305. FRIENDSHIP, Heartlessness in. If one 

of my friends happens to die, I drive down to St. 
James's Coffee-house, and bring home a new one. 
— Horace Walpole. 

2306. FRIENDSHIP, Saved by. Colonel Bryd, of 
Virginia, fell into the hands of the Cherokees, and 
was condemned to death. In the tribe was a chief 
that had before been his friend. At the approach 
of the executioners he threw himself upon his in- 
tended victim, saying, " This man is my friend ; 
before you can get at him you must kill me," which 
saved him. g. ^, 

2307. FRIVOLITY, Illustration of. I happened 
to be in Paris at the time of the great eclipse in 
1820, and was watching it from the gardens of the 
Tuileries. Several voices out of a knot of persons 
near me cried out, one after the other, " Ah, comnie 
c'est drole ! Regardez, comme c'est drole ! " My own 
feelings not being exactly in this key, I walked 
away, but in vain. Go whither I would, the same 
sounds haunted me. Old men and children, young 
men and maidens, all joined in the same cuckoo cry, 
" C est bicn drole ! Regardez, comme c'est drole / 
Ah, comme c 'est drole /" — Julius C. Hare. 

2308. FRIVOLITY, Instance of. While the 
plague was upon her (Rome), the imperial city, 
in thoughtless frivolity or giddy intoxication, was 
dancing her carnival of death, till the fierce Visigoth 
knocked at the gates and burst, sword in hand, upon 
the awe-struck revellers. — Rendall. 

2309. FRUIT, of Christian labour. A ragged- 
school teacher was telling a friend, in a street of 
Philadelphia that he was afraid he would have 
to discontinue the school, as he had seen no fruit 
whatsoever of his labours. At the moment a little 
ragged boy came up, and asked him if he would 
come and see his brother, who was very ill. He 
said he would come next day ; but the boy said his 
brother was very ill indeed, so he went with him 
down into one of the lowest streets of the city. On 
entering the room he was struck with the supreme 
misery of it. The father and mother were both 
drunk, and the sufferer lay on a mere heap of rags 
in a corner. Going up to him, the teacher said, 
" My poor boy, what can I do for you ? Will I get 
you a doctor ? " " Oh no, Cap," said the boy. 
" Shall I find you a nurse, and have you removed 
to a nice bed ?" "Oh no, Cap, not that ; but tell 
me, tell me, did you say that Jesus died for every- 
body 1 " "Yes, I did." "And that He will 
receive any one who comes to Him ? " " Yes. in- 
deed I did, dear boy." "Well, Cap, I know that 
He has received me ; " and after shedding a few 
tears, the boy dropped back on the bundle of rags 
— dead. — Clerical Library. 

2310. FRUITS, Known by. When Ulysses 
returned with fond anticipations to his home in 
Ithaca his family did not recognise him. Even the 
wife of his bosom denied her husband — so changed 
was he by an absence of twenty years and the 
hardships of a long-protracted war. It was thus 
true of the vexed and astonished Greek as of a 
nobler king, that he came unto his own, and his 
own received him « ( >t. In this painful position of 
affairs he called for a bow which he had left at 
home, when, embarking for the siege of Troy, he 
bade farewell to the orange-groves and vine-clad 
hills of Ithaca. With characteristic sagacity, he 



FRUITS 



( 243 ) 



FUTURE 



saw how a bow, so stout and tough that none but 
himself could draw it, might be made to bear witness 
on his behalf. He seized it. To their surprise and 
joy, like a green wand lopped from a willow-tree, it 
yields to his arms ; it bends till the bow-string 
touches his ears. His wife, now sure that he is her 
long-lo?t and long-lamented husband, throws her- 
self into his fond embraces, and his household con- 
fess him the true Ulysses. — Clerical Library. 

2311. FRUITS, Men known and judged by. 

At a horticultural show there is a table running 
through a long hall for the exhibition of fruit ; and 
this table is divided up into about twenty-five com- 
partments, which are assigned to as many exhibitors 
for the display of their productions. I go along 
the table and discuss the merits of the various 
articles. Here is a man who has pears, and apples, 
and peaches, and cherries, and plums. They are 
not very good ; they are fair ; they are about as 
good as the average of the fruit on the table ; but 
they do not beat anybody else's. I see fruit that 
is just as good all the way down the table. But 
the man to whom it belongs says, "Mine ought to 
take the premium." "Why?" I say. "Because 
it was raised on ground whose title goes back to the 
flood. No man has a right to claim the premium 
unless he can show that the title of his land goes 
clear down to the flood. I can prove that my title 
is clear, and I insist upon it that I ought to have 
the premium. That other fruit may have some 
ground for pretence, but it is uncovenanted." I go 
to the next compartment, and I say to the man 
there, "Your fruit looks fair. It is about on an 
average with the rest." " On an average with the 
rest! There is nothing like it on the table." "Why 
so ? " " Because it was raised under glass. Those 
other fellows raised theirs in the open air. This is 
church-fruit. It was all raised in definite enclosures, 
according to prescriptions which have come down 
from generation to generation. In judging of my 
fruit you must take into consideration that it was 
raised according to the ordinances. It is pattern- 
fruit." He insists that his fruit is better than 
any of the rest on account of the way in which he 
raised it. I go to the next compartment. There 
I see some magnificent fruit, and I say to the man, 
"Where did you raise this fruit?" He says, "It 
came from the highway near my house." "From 
the highway ? " "Yes. It grew on a wilding that 
I found growing there. I cleared away the brush 
that was choking it, and trimmed it a little, and it 
produced this fruit." "Well," I say, "I think that 
is the best fruit on the table." From the whole 
length of the table, on both sides, there arises the 
acclamation, " What ! are you going to give that 
man the premium, who has no title for his land, no 
greenhouse, and nothing but the highway to raise 
his fruit in ? What sort of encouragement is that 
to regular fruit-growers ? " The whole commotion 
is stopped by the man who has the awarding of the 
premium saying, "The order of this show is, By 
their fruits shall ye know them." — Beecker. 

2312. FRUIT-BEARING, and living. I was stay- 
ing, a short time ago, in an old house in the country 
that belonged to the family of More. There were 
badges upon- the walls, and the badge was the 
mulberry-tree, the morus ; and this was the inscrip- 
tion, " Morus tarde moriens ; morum cito moritur '' 
— "The mulberry-tree is slow in death; the mul- 
berry fruits die quickly." — Sir Stafford Northcote. 



2313. FUNCTIONS, Natural and forced. We 

never tire of breathing, and yet a forced action of 
the muscles of respiration causes fatigue. — Dr. 
Hands. 

2314. FUNERAL SERMONS, and Christ. I was 

called to preach at a funeral once, and I thought I 
would try to preach as nearly as I could as Christ 
used to preach. So I searched the record, but I 
found that Jesus Christ' never preached a funeral 
sermon ; for when He went to a funeral the dead 
body always arose and lived. He ha3 taken the 
sting from death for all His people. — Moody. 

2315. FUTURE, confutes the opinions of the 
past. In the village of Bedford, only twelve miles 
distant from Cleveland, there lived, some thirty years 
ago, two charming and attractive girls. To one of 
these President Hayes had become an ardent suitor ; 
but the parents of the young lady had vigorously 
opposed their courtship, on the ground that young 
Hayes was poor, and gave evidence of hardly suf- 
ficient ability to warrant risking their daughter's 
future. The other young lady had received some 
attentions from young Garfield, and was well dis- 
posed to reciprocate them. Her parents, however, 
objected to their intimacy, giving as the reason of 
their opposition the poverty of Garfield, and the 
anything but bright prospects of his future. The 
most remarkable coincidence of the courtship was 
that both young ladies lived in a village of not more 
than five hundred inhabitants, and both refused two 
future Presidents of the United States because of 
their poverty. — Cleveland {Ohio) Herald. 

2316. FUTURE, Fear of. The doctors of the 
Jews report that when Absalom hung among the 
oaks by the hair of the head, he seemed to see under 
him hell gaping wide to receive him ; and he durst 
not cut off the hair that entangled him, for fear he 
should fall into the torrid lake, but chose to protract 
his miserable life a few minutes in that pain of 
posture, and to abide the stroke of his pursuing 
enemy. His position was sad when his arts of 
remedy were so vain. — Jeremy Taylor. 

2317. FUTURE LIFE, Trading on. With the 
Gauls it was a common practice to contract debts 
with a stipulation that they should be payable in the 
next stage of existence. Hence letters were thrown 
upon the funeral pile, that the deceased might carry 
to his relatives and friends in paradise information 
of the wishes and proceedings of those who remained 
on earth. — Little's Historical Lights. 

2318. FUTURE, overlooked. The Indian who 
fells the tree that he may gather the fruit, and the 
Arab who plunders the caravans of commerce, are 
actuated by the same impulse of savage nature which 
overlooks the future in the present. ... It was thus 
that the shrine of St Peter was profaned by the 
thoughtless Romans, who pillaged the offerings and 
wounded the pilgrims, without computing the num- 
ber and value of similar visits which they prevented 
by their inhospitable sacrilege. — Gibbon. 

2319. FUTURE, Procrastinating the thought of. 

I knew a man of eighty years of age, who frequently 
said, " Well, I really must set about thinking of my 
future ! " And yet we are not without warnings ; 
everything speaks of death. — Alphonse Karr. 

2320. FUTURE, Providing for. A horse was 
heard reproaching a peasant who was sowing oats, 



FUTURE 



( 244 ) 



GENIUS 



" Why waste them ? Why not give them to me?" 
The oats grew up, however, and then the horse was 
fed on them. — From the Russian. 

2321. FUTURE, Sowing for. All that the Afri- 
cans have thought of has been present gratification ; 
and now, as I sometimes deposit date-seeds in the 
soil, and tell them I have no hope whatever of seeing 
the fruit, it seems to them as the act of the South 
Sea Islanders appears to us when they planted in 
their gardens iron nails received from Captain Cook. 
— David Livingstone. 

2322. FUTURE Thought of. A Hindoo of a 
thoughtful, reflecting turn of mind, but devoted to 
idolatry, lay on his deathbed. As he saw himself 
about to plunge into that boundless unknown he 
cried out, " What will become of me ? " " Oh," said 
a Brahmin who stood by, " you will inhabit another 
body." "And where," said he, "shall I go then?" 
" Into another." " And where then ? " " Into 
another ; and so on, through thousands of millions." 
Darting across this whole period, as though it were 
but an instant, he cried, " Where shall I go then ? " 
Paganism could not answer ; and he died agonising 
under the inquiry, "Where shall I go last of all?" 

2323. GAIN, One secret of. The old Elector of 
Brandenburg, Joachim, once said to the Duke of 
Saxony (Frederick), " How do you manage to coin 
so much money, you princes of Saxony ? " " Oh," 
replied the other, " we make money by it ! " And 
so they did, by the quantity of alloy they put into 
their coin. — Michelet. 

2324. GAINS, Unlawful. Most men are sickened 
of the gaming-table by their losses. He (Wilber- 
force) left it because on one particular night he won 
£600. The thought that men of straitened means 
or portionless younger sons might be crippled by 
his gains preyed upon his sensitive spirit, and he 
resolved to play no more, that he might be free from 
the blood-guiltiness of adding to the list of victims 
whom gambling has hurled from wealth to beggary 
and from happiness to suicide. — Punshon. 

2325. GAIETY, in dying. Richard Brinsley Sheri- 
dan's death corresponded with his life ; for even 
while dying, as it were, by inches, from the slow 
starvation caused by his complaint, his natural gaiety 
never forsook him. He jested over his last troubles 
with the easy grace of one who could meet death 
as bravely as any other evil. A fair patrician who 
had always admired him and his brilliant eyes 
called one day to ask after the sick man. " Tell her 
that my eyes will look up at my coffin-lid as brightly 
as ever," was the answer that came at once from his 
parched lips. — Denton. 

2326. GAMBLING, Danger of. "I was well 
acquainted," says a reformed gambler, with the 
circumstance of a young man starting to go to the 
hot springs of Arkansas. He was a man who had 
acquired by honesty and industry about nine hun- 
dred dollars. He had been in bad health for some 
time, and concluded to visit the springs to recruit 
his health. On his arrival at the mouth of White 
River he was detained for a boat, and while there 
he was induced to play cards. He won some forty 
or fifty dollars, and the game broke up. After the 
game was broken up one of the gamblers pulled out 
a button and bantered the young man to win it at 
" faro," and he pulled out a quarter and bet against 



the button, and the banker won. He tried again 
and again, until he lost some three or four dollars, 
to win the button, and then went to bed. The 
banker had now several persons betting small bets 
on the game, and had won some eight or ten dollars, 
and there was quite a noise and bustle going on. 
The young man, who had gone to bed, got up, and 
felt a strong propensity to win all. He began bet- 
ting on the game again, and in a short time lost the 
whole of his nine hundred dollars trying to win a 
button ; for that was all he could have won, as the 
man had no money at first but what he had won 
from the young man. The young man was obliged 
to make his way home, without his health being 
benefited and without his money. 

2327. GENEROSITY, A boy's. A short time ago 
I was passing along a busy thoroughfare as two of 
the Shoeblack Brigade were getting their dinners. 
With the causeway for their table, and a couple of 
thick slices of bread and meat each for their portion, 
the poor lads seemed thoroughly content, and ate 
with a relish which many a rich man would have 
given pounds to possess. When they had about 
half done one of them made a sudden stop, as some- 
thing attracted his attention. Whispering a few 
words to his companion, he gathered up the remain- 
ing half of their dinners, and running after a poor 
beggar-man, generously gave it to him, and then, 
with happy face, returned to his lowly occupation. — 
Biblical Treasury. 

2328. GENEROSITY, A brother's. In the month 
of September 1801 W. T. M., Esq., departed this 
life, and dying without a will, his large property, 
which was chiefly in landed estates, devolved to his 
eldest son. By this circumstance the eight younger 
children were unprovided for ; but this gentleman, 
with a generosity seldom equalled, and which does 
honour to Christianity, immediately made over to 
his younger brothers and sisters three considerable 
estates, which were about two-thirds of the whole 
property. This munificence is the more extraor- 
dinary as he had a young and increasing family of 
his own. On a friend remonstrating with him on 
his conduct, his answer was, " / have enough, and 
am determined that all my brothers and sisters shall 
be satisfied." 

2329. GENEROSITY, may be acquired. One 

of the most liberal and lavish givers to charitable 
objects said to a friend who spoke of his generosity, 
" You mistake ; I am not generous. I am by nature 
extremely avaricious. But when I was a young man 
I had sense enough to see how mean and belittling 
such a passion was, and I forced myself to give. At 
first, I declare to you, it was hard for me to part 
with a penny ; but I persisted, until the habit of 
liberality was formed. There is no yoke like that 
of habit. Now I like to give." 

2330. GENEROSITY, Some men's. People are 
apt to be very generous with what costs nothing. 
Sydney Smith once said that most men are ready to 
act the Good Samaritan, but without the oil and 
twopence. 

2331. GENIUS, overlooked. Spenser, at a time 
when Shakespeare had written his two classical 
poems and some of his earlier dramas, wrote a poem 
in which he commemorates his brother poets under 
feigned names. It is generally supposed that he 
refers to the great dramatist in the verse ending, 



GENIUS 



GENTLENESS 



" Whose muse . . . doth like himself heroically 
sound." The uncertainty itself is suggestive. White- 
lock, in his memorials, talks of one Milton, a blind 
man, who was employed in translating a treaty with 
Sweden into Latin. — B. 

2332. GENIUS, Power of. Thorwaldsen's Mer- 
cury, it appears, was suggested by a lad whom he 
had seen sitting at rest. But does that detract 
from the sculptor's genius ? Every other man liv- 
ing might have seen the lad, and no statue of Mer- 
cury would have sprung out of the vision ; even as 
millions upon millions before Newton had seen 
apples drop, without being led thereby to meditate 
on universal gravitation. — Julius 0. Bare. 

2333. GENTLEMAN, A true. I remember a 
poor coloured man who earned his livelihood by 
sawing wood from house to house, and who was a 
real gentleman, Virginia bred. No governor was 
ever more truly polite than this poor old broken- 
backed sawyer. He was gentlemanly in speech, in 
manner, in gesture, in the whole attitude of his 
mind, by which he respected himself, and sought 
to deal courteously and refmedly with others. He 
was a gentleman in the true sense of that word. — 
Beecher. 

2334. GENTLENESS, in action enforced. As a 

celebrated officer in the army stood leaning over a 
wall in the barrack-yard, one of his military ser- 
vants, mistaking him for a comrade, came softly up 
behind him and suddenly struck him a hard blow. 
When the officer looked round, his servant, covered 
with confusion, stammered out, " I beg your pardon, 
sir ; I thought it was George." His master gently 
replied, " And if it were George, why strike so 
hard ? " 

2335. GENTLENESS, in speech necessary. A 

train was hurrying along one of the main lines of 
the Western States of America. In one of the cars 
sat a young woman nursing a little babe, whose 
restlessness greatly annoyed some of the passengers. 
Amongst these was a portly-looking farmer, whose 
appearance betokened comfort and plenty. Looking 
lip from his paper, evidently irritated by the child's 
continued cry, he said, " Can't you keep that child 
quiet ? " His eye met the gaze of the young woman, 
and he then noticed that her dress told of recent 
death. She looked toward him, and through her 
tears said, " I cannot help it. The child is not mine. 
I am doing my best." " Where is its mother ? " the 
farmer inquired, relenting somewhat in his tone. 
" In her coffin, sir, in the luggage-car at the back 
of the train," said the young woman, in her deep 
grief. The big tears fell unbidden from the farmer's 
eyes. Rising up from his seat, he took the babe in 
his arms, kissed it, and walking to and fro, did his 
rough best to soothe the motherless child and make 
some reparation for his cold, hard words. How 
many words and looks of unkindness would be 
changed into actions of sympathy and help did we 
but know more of others' sorrow ! 

2336. GENTLENESS, Necessity for. When 
Catherine de Medici expressed astonishment to Sir 
Thomas Smith at a certain deference paid by his 
sovereign to the nation she ruled, "Madam," he 
replied, " her people be not like your people ; they 
must be trained by douceur and persuasion, not by 
rigour and violence." — Francis Jacox. 



2337. GENTLENESS, Power of. My sister got 
her arm put out of joint. The neighbours of the 
country place came in, and they tried to put that 
arm in its place, and they laid hold and they pulled 
mightily ; they pulled until she was in anguish, but 
the bone did not go back to its place. After a while 
the surgeon came, and with one touch everything 
was adjusted. So we go out for Christian work, 
and for the lack of a sympathetic nature, or the lack 
of this gentleness of Christ, we make the wounds of 
the world worse, when some kind and gentle spirit 
comes along after us, and by one touch heals the 
torn ligaments, and the disturbing bones are re- 
joined. Oh ! there is more power for good in a 
spirit of Christian gentleness than in all this high 
pretension of Christian work ! The dew of one 
summer's night will accomplish more for the grain- 
field than fifty Caribbean whirlwinds. — Talmage. 

2338. GENTLENESS, Power of. Mr. Marsh, of 
Monsul, relates of an Armenian named John, that, 
when living at Constantinople, he was hired by per- 
secuting Armenians to strike a watchmaker. The 
latter, upon receiving the blow, nobly prayed, "May 
God bless you." This remarkable answer was effec- 
tual ; " for," said John, in allusion to the affair, "J 
could not strike again ; and at night I said to the 
money, 1 Instead of my eating you, you will eat 
me.' " — Little. 

2339. GENTLENESS, Power of. As a friend of 
serfs, Tikhon, Bishop of Varonej, in Russia, one 
day went to the house of a prince, in the district of 
Varonej, to point out some wrong which they were 
suffering on his estate, and to beg him, for the sake 
of Jesus, to be tender with the poor. The prince 
got angry with his guest, and in the midst of some 
sharp speech between them struck him in the face. 
Tikhon rose up and left the house ; but when he had 
walked some time he began to see that he, no less 
than his host, was in the wrong. "This man," 
he said to himself, "has done a deed of which, 
on cooling down, he will feel ashamed. Who has 
caused him to do that wrong? It was my doing," 
sighed the reformer, going straight back into the 
house. Falling at the prince's feet, Tikhon craved 
his pardon for having stirred him into wrath and 
caused him to commit a sin. The prince was so 
astonished, that he knelt down by the holy man, 
and kissing his hands, implored his forgiveness and 
benediction. From that hour, it is said, the prince 
was another man, noticeable through all the pro- 
vince of Varonej for his kindness to the serfs. — 
Hepworth Dixon {condensed). 

2340. GENTLENESS, Power of. Morning by 
morning God's great mercy of sunrise steals upon a 
darkened world in still, slow self-impartation ; and 
the light which has a force that has carried it across 
gulfs of space that the imagination staggers in trying 
to conceive, yet falls so gently that it does not move 
the petals of the sleeping flowers, nor hurt the lids 
of an infant's eyes, nor displace a grain of dust. So 
should we live and work, clothing all our power in 
tenderness, doing our work in quietness, disturbing 
nothing but the darkness, and with silent increase 
of beneficent power filling and flooding the dark 
earth with healing beams. — Maclaren. 

2341. GENTLENESS, Power of. One Sunday 
afternoon with my Aunt Esther did me more good 
than forty Sundays in church with my father. He 



GERMINATION ( 246 ) 



GIFTS 



thundered over rny head, and she sweetly instructed 
me down in my heart. The promise that she would 
read Joseph's history on Sunday was enough to 
draw a silver thread of obedience through the entire 
week ; and if I was tempted to break my promise, 
I said, " No ; Aunt Esther is going to read on Sun- 
day ; " and I would do, or I would not do, all through 
the week, for the sake of getting that sweet instruc- 
tion on Sunday. — Beecher. 

2342. GERMINATION, of ancient seed. An 

interesting observation, referring to the power of 
germination in seeds, which is hundreds and even 
thousands of years old, is said to have been made 
by Professor Hendreich in Greece. In the silver- 
mines in Laurium only the slags left by the ancient 
Greeks are at present worked, in order to gain, by 
an improved modern method, silver still left in the 
dross. This refuse ore is probably about two thou- 
sand years old. Among it the seeds of a species 
of glaucium or poppy were found, which had slept 
in the darkness of the earth during all that time. 
After a little while, when the slags were brought 
up and worked off at the smelting-ovens, there 
suddenly arose a crop of glaucium plants, with a 
beautiful yellow flower, of a kind unknown in modern 
botany, but described by Pliny and others as a 
common flower in ancient Greece. 

Q 2343. GIFT, of eternal life. Alexander the 
Great said to one overwhelmed with his generosity, 
" I give as a king." Jehovah gives as the Infinite 
God. — Van Doren. 

2344. GIFTS, and prayer. In mining operations, 
the full and empty carriages or vessels being con- 
nected together, those which have been emptied 
are from time to time raised up the ascent by the 
descending of those that have been filled. In this 
way let the descent of God's mercies and the gifts 
bestowed out of His fulness raise your empty vessels 
to receive again and again from His inexhaustible 
treasury all that you need. — Bickersteth. 

2345. GIFTS, are from God. A violet shed its 
modest beauties at the turfy foot of an old oak. It 
lived .there many days during the kind summer in 
obscurity. The winds and the rains came and fell, 
but they did not hurt the violet. Storms often 
crashed among the boughs of the oak. And one 
day said the oak, " Are you not ashamed of your- 
self when you look up at me, you little thing down 
there, when you see how large I am and how small 
you are ; when you see how small a space you fill, 
and how widely my branches are spread ? " "No," 
said the violet ; " we are both where God has placed 
us ; and God has given us both something. He has 
given to you strength, to me sweetness ; and I offer 
Him back my fragrance, and I am thankful ! " 
"Sweetness is all nonsense," said the oak; "a 
few days — a month at most — where and what will 
you be ? You will die, and the place of your grave 
will not lift the ground higher by a blade of grass. 
I hope to stand some time — ages perhaps ; and 
then, when I am cut down, I shall be a ship, to 
bear men over the sea, or a coffin to hold the dust 
of a prince. What is your lot to mine ? " " But," 
cheerfully breathed the violet back, " we are both 
what God made us, and we are both where He 
placed us. I suppose I shall die soon. I hope to 
die fragrantly, as I have lived fragrantly. You 
must be cut down at last ; it does not matter, what 



I see, a few days or a few ages, my littleness or 
your largeness ; it comes to the same thing at last. 
We are what God made us. We are where God 
placed us. God gave you strength ; God gave me 
sweetness." 

2346. GIFTS, Diversity of. Mr. Mostyn was 
generally esteemed a good scholar and remarkably 
humble, mortified, and pious, but was inclined to 
melancholy. In his younger days, when he was 
assistant to another minister, some good people, in 
his hearing, ascribing their conversion, under God, 
to that minister's preaching, he seemed dejected, as 
if he were of no use ; when a sensible countryman 
present, who had a particular value for his ministry 
made this observation for his encouragement — " An 
ordinary workman may hew down timber, but it 
must be an accomplished artist that shall frame it 
for the building." Mr. Mostyn, upon this, rose up 
and cheerfully replied, " If I am of any use I am 
satisfied. " — Dr. Fees ( Welsh Nonconformity). 

2347. GIFTS, God the source of. In the year 
1808 a grand performance of the "Creation" took 
place at Vienna. Haydn was present, but he was 
so old and feeble that he had to be wheeled in a 
chair into the theatre, where a princess of the house 
of Esterhazy took her seat by his side. This was 
the last time that Haydn appeared in public, and 
a very impressive sight it must have been to see 
the aged father of music listening to the "Creation " 
of his younger days, but too old to take any active 
share in the performance. The presence of the old 
man roused intense enthusiasm among the audience, 
which could no longer be suppressed as the chorus 
and orchestra burst in full power upon the superb 
passage, "And there was light." Amid the tumult 
of the enraptured audience the old composer was 
seen striving to raise himself. Once on his feet, 
he mustered up all his strength, and in reply to the 
applause of the audience, he cried out as loud as 
he was able, "No, no ! not from me, but," point- 
ing to heaven, " from thence —from heaven above 
— comes all!" saying which, he fell back in his 
chair, faint and exhausted, and had to be carried 
out of the room. — Fredrick Crowest. 

2348. GIFTS, how they lose their value. Dr. 

Luther, holding a rose in his hand, said, " 'Tis a 
magnificent work of God. Could a man make but 
one such rose as this, he would be thought worthy 
of all honour ; but the gifts of God lose their value in 
our eyes from their very infinity. How wonderful is 
the resemblance between children and their parents ! 
A man shall have half-a-dozen sons, all like him as 
so many peas are like another, and these sons again 
their sons, with equal exactness of resemblance ; and 
so it goes on. The heathen noticed these likenesses. 
Dido says to iEneas — 

" Si mihi parvulus iEneas ludei-et in aul&, 
Qui te tanturn ore referret." 

'Twas a form of malediction among the Greeks for 
a man to wish that his enemy's son might be unlike 
him in face. — Luther s liable Talk. 

2349. GIFTS, How to consecrate. Almost every 
hill in Mongolia is adorned with a cairn of stones on 
the very top. This cairn is a thing of the Mongolian 
religion. When it is determined to erect one men, 
women, and children turn out and gather stones, re- 
peating prayers over each stone ; and thus the raised 



GIFTS 



( 247 ) 



GIVING 



heap represents much devotion on the part of the 
gatherers. Oh that all contributions in Christian 
lands for Christian objects were raised in the same 
way! Gifts are good ; but prayer-followed gifts are 
precious. And why should not every giver make 
his gift precious by his prayers ? Why should not 
every coin and every copper dropped into a collect- 
ing-box be not only a gift to God, but the tally of 
prayers offered to God ? — Rev. J. Gilmour, M.A. 

2350. GIFTS, necessary as well as good inten- 
tions. When, in a Turkish mosque, one with a 
very harsh voice was reading the Koran in a loud 
tone, a good and holy Mollah went to him and 
said, " What is your monthly stipend ? " and he 
answered, "Nothing." "Then," said he, "why 
give thyself so much trouble 1 " and he said, " bam 
reading for the sake of God." The good Mollah 
replied, " For the sake of God do not read ; for if 
you enunciate the Koran after this manner, thou 
wilt cast a shade over the glory of orthodoxy." — 
Paxton Hood. 

2351. GIFTS, Our own. A little girl at Lyons, 
in France, asked her mother to give her a small sum 
of money to subscribe to the Bible Society of that 
city. The mother, who was always anxious that 
her child should consider the ground of her actions, 
explained to her that she would not really herself 
be a subscriber unless it was with her own money, 
and suggested to her that she might earn a trifle if 
she liked to do some sewing beyond her usual work. 
The little girl gladly undertook this, and thus be- 
came a monthly subscriber with her own money. — 
Whitccross. 

2352. GIVE, Refusing to. A lady who refused 
to give, after hearing a charity sermon, had her 
pocket picked as she was leaving church. On 
making the discovery she said, " The parson could 
not find the way to my pocket, but the devil did." 

2353. GIVER, A generous. An ingenious artist, 
being driven out of all employment, and reduced to 
great distress, had no resource to which to apply 
except that of an elder brother, who was in good 
circumstances. To him, therefore, he applied, and 
begged some little hovel to live in and some small 
provision for his support. The brother melted into 
tears, and said, "You, my dear brother! you live 
in a hovel ! You are a man; you are an honour to 
the family. I am nothing. You shall take this 
house and the estate, and I will be your guest, if 
you please." The brothers lived together without 
its being distinguishable who was the proprietor of 
the estate, till the death of the elder put the artist 
in possession of it. 

2354. GIVER, The largest. The late Bishop 
Selwyn was a man of ready wit as well as of devout 
Christian feeling. In his New Zealand diocese it 
was proposed to allot the seats of a new church, 
when the Bishop asked on what principle the allot- 
ment was to be made, to which it was replied that 
the largest donors should have the best seats, and so 
on in proportion. To this arrangement, to the sur- 
prise of every one, the Bishop assented, and presently 
the question arose who had given the most. This, it 
was answered, should be decided by the subscription 
list. "And now," said the Bishop, "who has given 
the most? The poor widow in the temple, in casting 
into the treasury her two mites, had cast in more 
than they all ; for they of their abundance had cast 



in their gifts, but she of her penury had cast in all 
her living." 

2355. GIVING, a sign of perfectness. When 
wheat is growing it holds all its kernels tight in 
its own ear. But when it is ripe the kernels are 
scattered every whither, and it is only the straw 
that is left. — Beecher. 

2356. GIVING, a talent. I heard the other day 
of a wealthy brother belonging to the Baptist de- 
nomination. On an intimation to the church of his 
desire to be set apart for ministerial training, a 
deputation was appointed to confer with him on the 
subject. After due and anxious deliberation, they 
returned with their report. It was to the effect that 
the young man in question had one great talent 
which might be usefully employed for the good of 
the community, for the service of the church, and 
for the honour of God; and that was, the gift of 
giving. — J. B. Gough. 

2357. GIVING, and praying. Dr. Antliff tells 
a story of Father Sewell coming late into a meeting 
held for the purpose of raising money for home 
mission work. The collection had just been made 
when the old gentleman entered. The pastor no 
sooner caught sight of his aged friend than he said, 
" Our friend Mr. Sewell will, I am sure, close the 
meeting by offering prayer for God's blessing on the 
proceedings." Father Sewell stood up, but he did 
not pray. He did not shut his eyes, but, on the 
contrary, seemed looking for something. He did 
not clasp his hands, but put them into his pockets 
and fumbled there with much perseverance. " I am 
afraid," said the pastor, " that my brother did not 
understand me. Friend Sewell, I did not ask you 
to give, but to pray." "Ay, ay," said the straight- 
forward, bluff speaker, " but I could not pray till I 
had given. It would be hypocrisy to ask a blessing 
on that which I did not think worth giving." 

2358. GIVING, and reward of. On a certain 
occasion, after a charity sermon at the United Pres- 
byterian church in Broughton Place, Edinburgh, 
one of the congregation, by accident, put a crown- 
piece into the plate instead of a penny, and starting 
back at its white and precious face, asked to have it 
back. But Jeems (the doorkeeper), who held the 
plate, said, " In once, in for ever." " Aweel, aweel," 
grunted the unwilling giver, " I'll get credit for it 
in heaven." "Na, na," said Jeems, " ye'll get credit 
only for the penny ! " — Dr. John Brown. 

2359. GIVING, Blessedness of. A merchant of 
St. Petersburg, at his own cost, supported several 
native missionaries in India, and gave liberally to 
the cause of Christ at home. On being asked how 
he could afford to do it, he replied, " Before my 
conversion, when I served the world and self, I did 
it on a grand scale and at the most lavish expense. 
And when God, by His grace, called me out of dark- 
ness, I resolved that Christ and His cause shoidd 
have more than I had ever spent in the world. And 
as to giving so much, it is God who enables me to 
do it ; for at my conversion I solemnly promised 
that I would give to His cause a fixed proportion 
of all that my business brought in to me ; and every 
year since I made that promise it has brought me 
in about double what it did the year before, so that 
I easily can, as I do. double my gifts for His ser- 
vice." — Henry T. Williams, 



GIVING 



( 248 ) 



GIVING 



2360. GIVING, Blessedness of. A woman who 
was known to be very poor came to a missionary 
meeting in Wakefield, and offered to subscribe a 
penny a week to the mission fund. " Surely," said 
one, " you are too poor to afford this ? " She re- 
plied, " I spin so many hanks of yarn a week for 
my living, and Fll spin one hank more, and that will 
be a penny a week for the society." 

2361. GIVING, Blessedness of. A tutor went 
with his pupil to walk in the fields. As they went 
they saw a coat and a pair of boots by the pathside, 
belonging to a poor man who was working in the 
field. " Let us have some fun," said the boy ; " I'll 
hide the boots." "No," replied the tutor; "we 
should never give pain, especially to the poor. Put 
a thaler into each boot, and then we will hide our- 
selves to see what will happen." It was done, and 
they hid themselves. Not long after the man came 
across the field ; he was old and infirm. As he put 
on his coat he stuck one foot into a boot ; then, feel- 
ing something hard, he bent down to take it out, 
when, to his surprise, he found the piece of money. 
He looked every way, but could see no one. Then 
he looked into the other boot, and saw another'thaler. 
Down he fell on his knees, and with tears streaming 
down his face, he praised God for the money. He 
told God in prayer that now he could give bread to 
his sick wife and hungry children. The lad was 
deeply affected, and felt how much better it was to 
give than to receive. — Der Glaubensbote. 

2362. GIVING, Cheerful. In one of the mission 
congregations in Jamaica a collection was to be 
taken for missionary purposes. One of the brethren 
was appointed to preside, and resolutions were 
adopted as follows : — (1.) " Resolved, That we will all 
give. (2.) Resolved, That we will give as the Lord 
has prospered us. (3.) Resolved, That we will give 
cheerfully." Good rules, that might each be clinched 
with a Scripture text. Then the contribution began, 
each person, according to custom, walking up to the 
communion-table to deposit his gift under the eye 
of the presiding officer. One of the most well-to-do 
members hung back until he was painfully notice- 
able ; and when he at last deposited his gift, the 
brother at the table remarked, " Dat is 'cordin' 
to de fust resolushun, but not 'cordin' to de second." 
The member retired angrily to his seat, taking back 
his money ; but conscience or pride kept working, 
till he came back and doubled his contribution with 
a crabbed, " Take dat, den." The brother at the 
table again spoke — " Dat may be 'cordin' to de fust 
and second resolushuns, but it isn't 'cordin' to de 
third." The giver, after a little, accepted the re- 
buke, and came up a third time with a still larger 
gift and a good-natured face. Then the faithful 
president expressed his gratification thus — " Dat's 
: cordin' to all de resolushuns." 

2363. GIVING, Conscientious. Among the con- 
tributions to Mr. Midler's Orphan Homes we find 
the following : — "From a Christian butcher, 19s.," 
being one penny for each sheep which he had had 
in his shop since last he sent. In a similar way one 
penny is presented by several bakers for each sack 
of flour they bake ; or bootmakers, for each pair of 
boots they sell ; or dressmakers, for each dress they 
make ; or shopkeepers, one penny on each pound 
they take in their shops. A builder gives a pound 
for each house he sells ; a poor woman, who earns 
her money by washing, gives a halfpenny out of 



every shilling ; and another, who goes out as a 
charwoman, sends one penny out of every shilling 
she earns. — Brief Narrative of Facts. 

2364. GIVING. God's return for. An old farmer 
once attended a missionary meeting, and though he 
was little accustomed to giving, after considerable 
mental disputation, and specially with an eye to the 
promised returns, he ventured to cast a shilling into 
the box. On his journey home that fine moonlight 
night he saw lying on the road a beautiful white 
shilling, which he was nowise loth to put into his 
pocket. Having reached his dwelling, it was not 
long before he began to report the statements he 
had heard at the meeting, laying special stress on 
the fact that one and another of the speakers said, 
that if anything was given to the Lord's cause, the 
Lord would give it back. "And," said he, "I am 
sure now that these men tell the truth, for I gave 
a shilling to the collection, and coming home I found 
one on the way home." One of the servant-men, 
having listened to the old farmer's account, at last 
said, " Now, Mester, do you think you understand 
it right ? I'll tell you how I think it is. You see, 
you gave the shilling because you expected to have 
it given you back ; and yer see, Mester, the Lord 
loveth a cheerful giver, and so He did not like your 
giving that way, and I daresay He just thought He 
would not have your money on that principle, and 
so He threw it at you on the road." 

2365. GIVING, Law of. A dispute respecting 
the meaning of the right hand not knowing what 
the left hand does arose some time ago, when an 
Irishman, hearing that the disputants could not 
agree on an exposition, said he could explain the 
text for them. "Well," said they, "let us have 
your interpretation." "Why, of course, yer honour, 
it just manes this, that when a collection is made 
you should put both hands into your pockets at 
once, and then, shure, one will not know what the 
other's doing." — Dr. Antliff. 

2366. GIVING, Law of. One day Oberlin was 
reading in the Old Testament where God told the 
Jews that He expected them to give a tithe of all 
their property to Him. Said he to himself, " Well, 
I am sure that I, as a Christian, have three times 
as many blessings as the Jews had. If it was right 
for a Jew to give one-tenth of his property to God, 
surely I ought to give at least three times as much 
as tliat." So he made up his mind to do this. Out 
of every ten dollars that he received he laid aside 
three to give to God and the poor. Out of every 
hundred dollars he laid aside thirty. He kept on 
doing this all his life, and God blessed him for it, 
and he always had as much money as he needed. 

2367. GIVING, Law of. There is in Austria a 
monastery which, in former times, was very rich, 
and remained rich so long as it was charitable to 
the poor ; but when it ceased to give, then it became 
indigent, and is so to this day. Not long since a 
poor man went there and solicited alms, which were 
denied him ; he demanded the cause why they re- 
fused to give for God's sake. The porter of the 
monastery answered, "We are become poor ;" where- 
upon the mendicant said, "The cause of your poverty 
is this : ye had formerly in this monastery two 
brethren, the one named Date (give), and the other 
Dabitur (it shall be given you). The former ye 
thrust out ; -the other went away of himself." — 
Luther. 



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GLORY 



2368. GIVING-, Love of. A widow found pardon 
and peace in the Saviour in her sixty-ninth year. 
Naturally of a thankful and happy temperament, 
her gratitude and love now overflowed. She was 
often seen to drop a gift in the church-door box, 
though her income was only 2s. 6d. per week. A 
fall in her seventy-second year prevented her ever 
coming out again. A little boy being seen to drop 
something into the box, was asked what it was. 
He said, "It is Mrs. W.'s penny." He was asked 
to take it back to her, and to say that her good 
intention was highly prized, but that her friends 
could not let her reduce her small means by such a 
gift, especially as she could no longer come out to 
worship. She replied, " Boy, why did you let them 
see you give it ? Take it again, and put it into the 
box on the sly, when no one sees you." Then, 
weeping, she said, " What, and am I not to be allowed 
to help in the work of God any more because I can't 
get out ? " — Preacher's Lantern, 

2369. GIVING, Luxury of. It is told of John 
Wesley that when he bestowed a gift or rendered 
any one a service he lifted his hat as though he | 
were receiving instead of conferring an obligation. — 
Christian Family. 

2370. GIVING, Motive in. A missionary in the 
West Indies having called on the people for help in 
spreading the gospel, a negro came forward, and 
putting his hand in one pocket, pulled out some 
silver, saying, " That for me, Massa ; " and another 
parcel from another pocket, " That's for my wife, 
Massa ;" and another still — in all upwards of twelve 
dollars — -"That's for my child, Massa." When 
asked if he were not giving too much, he said, 
" God's work must be done, Massa, and I may be 
dead." 

2371. GIVING, Motive of. "Passing through 
one of the most public streets in London," says a 
writer, "I observed a well-dressed girl, apparently 
not more than fourteen years of age, just entering a 
pastrycook's shop. At that very moment a wretched 
old woman solicited charity. The young lady no 
sooner cast her eyes on her than, giving her the 
money she had in her hand to spend, she exclaimed, 
' That is better ! ' and darted out of sight in an 
instant." 

2372. GIVING, Motives for. Dr. Gill, when, on 
one occasion, he was preaching a charity sermon, 
concluded it thus — " Here are present, I doubt not, 
persons of divers sentiments. Some believe in free 
will, and some in free grace ; those of you who are 
free-willers will give to this collection, of course, 
for the sake of what you suppose you will get by it ; 
those of you, on the other hand, who expect salva- 
tion by grace alone will contribute to the present 
charity out of love and gratitude to God. So, be- 
tween free will and free grace, I hope we shall have 
a good collection." 

2373. GIVING, Purpose of. Seeing a father send 
his little girl with a few pence to a poor man, I said 
to the father, " Excuse my asking why you sent the 
child to give the pence ? " He replied, " I want her 
to learn to do nice things while she is a little one." 
Is not this one great reason why our Heavenly 
Father honours us to be givers, that we may learn 
to do kind, godlike things while we are little ones 
in this world, while we are surrounded by those who 
need them in so many forms ? — Preacher's Lantern. 



2374. GIVING, Thoughtful. A poor blind girl 
in England brought to a clergyman thirty shillings 
for the missionary cause. He objected, "You are 
a poor blind girl, and cannot afford to give so much." 
"I am indeed blind," said she, " but can afford to 
give these thirty shillings better, perhaps, than you 
suppose." "How so?" "I am, sir, by trade a 
basketmaker, and can work as well in the dark as 
in the light. Now, I am sure in the last winter it 
must have cost those girls who have eyes more than 
thirty shillings for candles to work by, which I have 
saved, and therefore hope you will take it for the 
missionaries." 

2375. GIVING, Unostentatious. Pvabbi Abba is 
held up as a pattern in the Talmud. To avoid 
shaming the poor he carried a bag of alms on his 
back, from which they might help themselves. — 
Tholuck. 

2376. GLORY, Choice of enduring. Agesilaus 
. . . might have led Tigranes, King of Armenia, 
captive at the wheels of his chariot. He rather 
chose to make him an ally ; on which occasion he 
made use of that memorable expression, " I prefer 
the glory that icill last for ever to that of a day." — 
Plutarch. 

2377. GLORY, claimed for God alone. Crom- 
well, in announcing the victory at the battle of 
Naseby to the Speaker of the House of Commons, 
added, " Sir, this is none other but the hand of God, 
and to Him alone give the glory wherein none are 
to share with Him." — Little's Historical Lights. 

2378. GLORY, dearly bought. It was said of 
Wellington that he never used the word "glory." 
What is true of him is, that he always put the word 
duty as his first aim, and always loved to look, not 
to his own private ends, but to public results. Too 
used up after Waterloo save to eat something and 
throw himself on his bed, the tears channelling white 
streaks down his battle-stained cheeks, the next 
morning, when his secretary read the roll-call of 
the dead, he wrote thus to a friend : — " I cannot 
express the regret and sorrow I feel at these losses. 
The glory resulting from such actions, so deai'ly 
bought, can be no consolation to me compared with 
the loss." — /. Ha in Friswell. 

2379. GLORY, Human, what it comes to. A 

moment before he uttered his last sigh he called the 
herald who had carried his banner before him in all 
his battles, and commanded him to fasten to the 
top of a lance the shroud in which the dying prince 
was soon to be buried. "Go," said he, "carry the 
lance, unfurl this banner ; and while you lift up 
this standard, proclaim, ' This, this is all that re- 
mains to Saladin the Great (the conqueror and 
the king of the empire) of all his glory.' " Chris- 
tians, I perform to-day the office of this herald. I 
fasten to the staff of a spear sensual and intellectual 
pleasures, worldly riches, and human honours. All 
these I reduce to the piece of crape in which you 
will shortly be buried. This standard of death I 
lift up in your sight, and I cry, " This, this is all 
that will remain to you of the possessions for which 
you exchanged your souls." — Saurin. 

2380. GLORY, Worldly. During the old French 
Revolution of 1793 the royal tombs in the crypt of 
the magnificent Abbey of St. Denis, near Paris, 
were all opened by the republicans. The treasures 



GOD 



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GOD 



of the coffins were taken out, consisting of silver 
sceptres, coronets, rings, and other articles ; the 
lead coffins were melted down to make bullets ; 
and the bones and bodies of the sovereigns that 
had reigned over France for fourteen centuries 
were all thrown into a pit near the church, and 
the grass now grows over their common graves. 
Such is the glory of this transitory world. — Denton. 

2381. GOD, a Father. Mr. William Birch was 
once preaching to a crowd of poor coloured people, 
and tried to speak of God as our Judge. While 
preaching, although the people shouted " Glory ! " 
and "Hallelujah ! " yet he felt he was not showing 
God in the best light to draw men unto Him ; so he 
finished up by describing the father receiving the pro- 
digal son, which caused the poor black folks to burst 
into a song of praise. One of the head-men came for- 
ward, and, while tears filled his eyes, he grasped Mr. 
Birch's hand, exclaiming, " Yes, Massa, affer all, de 
good God am de bes' frien' of us all ! " 

2382. GOD, a Father. Alexander the Great 
went to hear Psammo, an Egyptian philosopher ; 
and the saying of his that pleased him most was, 
that all men are governed by God, for in every- 
thing that which rules or governs is divine. But 
Alexander's own maxim was more agreeable to 
sound philosophy ; he said, " God is the common Father 
of men, but more particularly of the good and the 
virtuous." — Plutarch. 

q 2383. GOD, A forgiving. An old man and his 

wife in Flintshire were much annoyed by their 
neighbour's cattle going over their fences into their 
wheat and grass, and thus causing great loss to the 
poor old people. David, the old man, got impatient 
at last, and one day, entering the house, he said to 
his wife, " Our neighbour's cattle have been again 
in our wheat. I'll make him pay the damage this 
time." " Don't talk about paying, David. ' I will 
repay,' saith the Lord." "No, indeed, He won't," 
said David : " He is too ready to forgive, a great 
deal, to do that." — Clerical Library. 

2384. GOD, a Good Paymaster. A boy, hearing 
the Rev. J. Wesley preach, cheerfully put a shilling 
in the plate. Twenty years afterwards the boy told 
Mr. Wesley that God was a good Paymaster ; for he - 
was then worth £20,000, and had the grace of God 
in his heart. 

2385. GOD, A personal, Hermann Lotze closes 
one of the profoundest discussions of modern times 
by proclaiming his faith in a personal God. " The 
true beginning of metaphysics," he says, "lies in 
ethics. I grant that there is something insufficient 
in this expression, but I am yet convinced that I am 
on the right way in philosophy when I find in what 
ought to be the ground of what is. I close my 
investigation with no consciousness at all of infalli- 
bility, with the hope that I have not been every- 
where mistaken, and,, for the rest, with the Oriental 
proverb, ' God knows the truth better titan — 
Rev. Joseph Cook. 

2386. GOD, a Protector. Mrs. Ann Wilkinson, 
a pious woman, was returning from Newcastle in her 
cart, late at night, and was met at Walbottle Deane, 
the most lonely part of the road, by a man, who 
seized hold of the horse's head. She gave no utter- 
ance of alarm, and the man, somewhat taken aback, 
said, "Are you not frightened?" "Oh no," she ' 



replied, "I am not frightened. I have a good Pro- 
tector." He dropped the bridle and moved off. 

2387. GOD, a shield. " Do you see this lock of 
hair ? " said an old man one day to a friend. " Yes ; 
but what of it ? I suppose it belonged to some dear 
child who is now in heaven." " No, " said the old 
man ; "it is a lock of my own hair, and it is now 
nearly seventy years since it was cut from my 
head." " But why are you so careful about a lock 
of your own hair ? " asked his friend. " I keep it 
because it reminds me of the wonderful care that 
God takes of His people. I was a little boy of four 
3 7 ears old, with long curly, golden locks. One day 
my father went into the woods to cut up a log, 
and I went with him. I was standing on one side, 

j watching with interest the strokes of the heavy axe, 
I as it went up and came down upon the wood. Some 
\ of the splinters fell at my feet, and I stooped to pick 
them up. In doing this I stumbled and fell for- 
ward, and in a moment my curly head lay upon the 
log. I had fallen just at the moment when the axe 
was coming down with all its force. It was too late 
to stop the blow. Down came the axe. I screamed ; 
my father fell to the ground in terror. He could 
not stay the stroke ; and in the blindness which the 
! sudden horror caused, he thought he had surely 
killed his boy. We soon recovered — I from my 
j fright, and he from his terror. He caught me in 
his arms, and looked at me from head to foot to find 
the wound which he thought he must have given 
me. Not a scar was to be seen. He knelt down 
upon the grass and gave thanks to God for this 
wonderful preservation. Then he took up his axe, 
and looked at it, and found a few hairs upon its 
edge. He turned to the log he had been splitting, 
and there was a single lock of his boy's hair. It was 
sharply cut through, and laid upon the log. This 
was the lock. 

2388. GOD, and man, Communion of. A con- 
verted heathen said, " I open my Bible and God 
talks with me ; I close my Bible and then I talk 
with God." — Dr. Antliff. 

2389. GOD and man, Love of. I remember a 
beautiful poem of Leigh Hunt's. In simple words it 
says thus : — There was a Rabbi in the East who 
much desired not only to love God, but also to feel 
sure that he loved God. Now it happened that he 
had a dream, and in his dream an angel appeared 
to him having the Roll of Life, in which were 
written the names of those who loved God. It was 
unrolled before him, but, to his dismay, he could not 
trace his name there. As the angel was departing 
the poor Rabbi looked up with his grief upon him 
and said, "At least write down my name as one 
who loves his fellow-man." Next night he dreamed 
again, and the angel, with the roll, appeared once 
more, and unrolled it before his eyes, when, to his 
surprise and delight, his name headed all the rest ; it 
was the first on the list. — Rev. G. Litting, LL.B. 

2390. GOD and man. Trust in. One sunny day 
Mrs. Fairfax and her son and daughter (afterwards 
Mrs. Somerville, the authoress) had prepared to go 
to Edinburgh (across the Firth of Forth). When 
they came to the shore the skipper said, "I wonder 
that the leddy boats to-day, for, though it is calm 
here under the lea of the land, there is a stiff breeze 
outside." The young people made a sign for him 
to hold his tongue, for they were anxious to cross. 



GOD 



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GOD 



Mrs. Fairfax went down to the cabin, and remained 
silent and quiet for a time ; but when they began 
to roll and be tossed about, she called out to the 
skipper, " George, this is an awful storm ! I am 
sure we are in great danger. Mind how you steer ; 
remember I trust in you ! " The skipper laughed, 
and said, " Dinna trust in me, leddy ; trust in God 
Almighty." In perfect terror, and showing how 
fear had upset the judgment, the old lady called 
out, "Dear me, has it come to that!" — James 
Jjouglas, Ph.D. 

2391. GOD and man, Some men's estimate of. 
While Voltaire lived at Lausanne one of the bailies 
(the chief magistrates of the city) said to him, 
" Monsieur de Voltaire, they say that you have 
written against the good God ; it is very wrong, 
but I hope He will pardon you. . . . But, Monsieur 
de Voltaire, take very good care not to write against 
their excellencies of Berne, our sovereign lords, for 
l»e assured that they will never forgive you." — 
Smiles. 

2392. GOD, and man's art. When Mrs. Siddons 
beheld the statue of the Apollo Belvidere, in the 
Louvre, in 1814, she said, " What a great idea it 
gives us of God, to think that He has made a 
human being capable of fashioning so divine a 
form ! " 

2393. GOD, Acknowledging. Mr. Speaker Crooke 
was presented to Queen Elizabeth in the House of j 
Lords on the occasion of his election. In his speech 
he said that England had been defended against 
the Spaniards and their Armada by her mighty 
arm. The Queen interrupted him, and from the 
throne said, "Xo ; but by the mighty hand of God, 
Mr. Speaker." 

2394. GOD, all in all. The first of the figures 
that denote a thousand millions is one ; the rest are 
many. But that one is an integer or real quantity, 
while the others are but cyphers ; and though these 
cyphers count for much when that figure backs I 
them, without it they count for nothing, though 
increased a millionfold. Numerically God is but | 
one ; His creatures are many. But without that 
One what are these many ? — John Guthrie, 21. A. 

9 2395. GOD, Alone with. " I will give you ten 
shillings," said a man to a profane swearer, "if 
you will go into the village graveyard at twelve 
o'clock to-night and swear the same oaths you have 
uttered, when you are alone icith God." "Agreed," 
said the man; "an easy way to make ten shillings." 
" Well, come to-morrow and say you have done it, 
and you shall have the money." Midnight came. 
It was a night of great darkness. As he entered 
the cemetery not a sound was heard ; all was still 
as death. The gentleman's words came to his 
mind. " Alone with God ! " rang in his ears. He 
did not dare to utter an oath, but fled from the 
place, crying, " God be merciful to me a sinner ! " 

2396. GOD, Appeal to. " These poor persecuted 
Scotch Covenanters," said I to my inquiring French- 
man, in such stinted French as I could command, 
" ils s'en appelaient a " " A la posterite," inter- 
rupted he, helping me out. " Ah, Monsieur, non, 
millefois non 1 They appealed to the Eternal God, 
not to posterity at all ! Cttait different." — Carlyle. 

2397. GOD, Approach to. On one occasion the 



Reformer paid a pastoral visit to a young scholar 
who was in his last illness, and one of the first 
inquiries made was, " What do you think you can 
take to God, in whose presence you are so shortly 
to appear ? " With striking confidence the youth 
at once replied, "Everything that is good, dear 
father — everything that is good ! " " But how can 
you bring Him everything good, seeing that you are 
but a poor sinner ? " anxiously asked the Doctor. 
"Dear father," at once added the young man, "I 
will take to my God in heaven a penitent, humble 
heart, sprinkled with the blood of Christ." "Truly 
that is everything good," answered Luther. "Then 
go, dear son ; you will be a welcome guest to God." 
— Anecdotes of Luther. 

2398. GOD, Attraction of. I heard one of my 
old friends say, " When my house was burning I 
stood over across the way and looked at it without 
any very great trouble of mind ; I said, 1 Thank 
God that house burns as well as any rich man's ! ' 
I stood it very well ' (the tears ran down his cheeks 
as he said it) 'till I saw the bedroom burning where 
my children were born, where the cradle was, and 
where I used to kneel down and pray. I cried then." 
He could see the garret and the cellar burn ; but 
when it came to burning the room where his children 
used to gather about him, that touched him. And 
so it is with our God. That side of God which 
deals with matter never draws men with more than 
admiration. It is that side of God which represents 
the social and the moral, that develops not only 
admiration, but attraction and love. — Beecher. 

2399. GOD, Avoiding the name of. "For the 
last ten years I (Gambetta) have made a pledge with 
myself to entirely avoid introducing the name of 
God into any speech of mine. You can hardly 
believe how difficult it has been, but I have suc- 
ceeded, thank God 1 " (Dieu merci !) Thus the name 
so sternly tabooed rose unconsciously to his lips at 
the very moment when he was congratulating him- 
self on having overcome the habit of using it. — 
E. D. Prcssense. 

2400. GOD, Beautiful. Of that beatific vision 
j he spoke once more shortly before his death, when, 

conscious of no human presence, he was heard in 
the night by his daughter to cry out, in a clear 
voice, "How beautiful God is ! " — Life of Kingsley. 

2401. GOD. Belief in. The late Professor Agassiz 
once said to a friend, " I will frankly tell you that 
my experience in prolonged scientific investigations 
convinces me that a belief in God — a God who is 
behind and within the chaos of vanishing points of 
human knowledge — adds a wonderful stimulus to 
the man who attempts to penetrate into the regions 
of the unknown. Of myself I may say, that I never 
make the preparations for penetrating into some 
small province of nature hitherto undiscovered with- 
out breathing a prayer to the Being who hides His 

j secrets from me only to allure me graciously on to 
the unfolding of them." 

2402. GOD, Care of. A little boy and his brother 
were lost in a Western forest. After being out a 
day and a night, they were found. In giving an 
account of what took place while they were in the 
woods, the little fellow said, "When it got dark, 
I kneeled down and asked God to take care of little 
Jimmy and me, and t\en we went to sleep." — Dr. 
Xeicton. 



GOD 



GOD 



2403. GOD, character of, Confidence in. A bank- 
note is tendered to me — it is a promise to pay, but 
by whom ? The Oriental Bank Corporation. I 
should not have it ; that institution has lost its 
character. I could not trust it. Another note is 
handed to me ; this bears the name of the Bank of 
England. Ah ! that is a different matter. I know- 
that bank has a name for solvency and stability. So, 
without any hesitation, I take the note just for what it 
stands. I do not ask for any discount off its amount, 
as I might if there was a shade of suspicion attach- 
ing to its name. I just take it for what it appears 
on its face to be worth, so confident am I that it 
will be paid to the full in the sterling coin of the 
realm. So a knowledge of the character of God 
will lead us to be fully persuaded "that what He 
hath promised He will be able also to perform." — 
John K. Shaw. 

2404. GOD, comes to souls. I was about four 
years old when my second mother came into the 
family. Charles and Harriet and I all slept in the 
same room. We were expecting that father would 
come home with our " new mother " that night. 
Just as we had all got into our trundle-beds upstairs, 
and were about falling asleep, we heard a racket 
downstairs, and every mother's son and daughter 
of us began to halloo, "Mother! mother/ mother!" 
And presently we heard a rustling on the stairs, and 
in the twilight we saw a dim shadow pass into the 
room, and somebody leaned over the bed and kissed 
me, and kissed Charles, and said, " Be good chil- 
dren, and I will see you to-morrow." I remember 
very well how happy I was. I felt that I had a 
mother. I felt her kiss and I heard her voice. I 
could not distinguish her features, but I knew that 
she was my mother. That word mother had begun 
to contain a great deal in my estimation. 

It seems to me it is very much in that way 
that God comes to human souls — as a shadow, so 
to speak : without any great definiteness, and yet 
with an attitude and a love-producing action ; 
without any clear, distinct, reportable sensations, 
but producing some great joy, conferring some great 
pleasures, as though some great blessing had come 
to us. Was not my mother's presence real to us 
when, in the twilight of the evening, she for a 
moment hovered over us and kissed us " How do 
you do ? " and " Good-bye " ? And is it not a 
reality when the greater Mother and Father does 
the same to the souls of men in their twilight ? 
— Btecher {condensed). 

2405. GOD, Communion with. " I talk to Him 
until I fall asleep," she (Mme. Louise) said. I 
asked whether He answered her. "Oh yes," she 
replied; "the ear of my heart hears His answer." 

' 2406. GOD, Confidence in. In a small town 
there lived the widow of a preacher, a God-fearing 
woman, who in days of trouble used to say to her 
children and friends, "Tear not, God lives." Her 
trials were sometimes great, but she strove to bear 
all with cheerfulness and patience. One day her 
difficulty was greater than she could bear, and she 
sat down with a feeling of hopelessness, and allowed 
her tears to flow unchecked. Her little son saw 
her weeping ; he put his little hand in hers, and 
said, while he looked into her face sorrowfully, 
" Mother, is God dead 1 " " No my son," she said, 
taking him on her lap. " I thank thee for thy 
question. He ever liveth ; He is near to help in ail 



trouble ; He will help us." She wiped away her 
tears and continued her work. She sought and 
found help in Jesus. — Der Glaubensbote. 

2407. GOD, Constraining power of. In my 

youth I heard the most venerable divines preach. 
I heard them, with awe and trembling, declare, 
"No man can come unto Christ except the Father 
draw him ; " and I said to myself, " Well, then, I 
cannot come to Him." "Yes," I was told, "you 
must get yourself ready for the Father to draw you." 
And did I not try to get ready ? Did not sleep 
forsake my eyes, and did not food forsake my lips ? 
Did not I walk, weary days, spring and summer, to 
and fro, begging and pleading and praying that 
God would draw me ? And He did not draw that 
I could understand. And did not I rebound into 
endeavour, and then into passionate belief, and 
then into indignant pleading, and run through all 
the fantastic moods of an unregulated, sensitive 
conscience and moral feeling, wanting to be drawn 
to Christ, but not dreaming that the very want 
itself was drawing me there, and that God was 
drawing ? — Beecher. 

2408. GOD, Definition of. The god of M. Comte 
was what he defined as " The continuous resolutant 
of all the forces capable of voluntarily concurring 
in the universal perfectioning of the world." That 
is not my God. I do not know him. I don't want 
to know him. My God is Jesus Christ, who came 
to pardon and to save a world. — Joseph Cook. 

2409. GOD, Desire for. Zayd (one of the sages 
of Mecca) broke openly with the religion of his 
country ; he blasphemed heroically the gods of the 
Khoreishites ; he wished to travel into foreign lands, 
and to take counsel of their sages. His family 
caused him to be kept by force at Mecca, closely 
watched by his wife Sapyha. He sighed under the 
constraint he was thus subject to. He was some- 
times overheard, with his back against the wall of 
the temple, to say with bitterness to the unknown 
God who was agitating his conscience, " Lord, if 
I only knew how Thou wouldst be served and 
adored, I would obey Thy will ; but I am in igno- 
rance." He then prostrated his face against the 
ground and moistened the place with his tears. — 
Lamartinc. 

2410. GOD, Difficulty of comprehending. We 

conversed upon the marvels of creation, and the 
name of God was introduced. This led Arago to 
complain of the difficulties which his reason experi- 
enced in understanding God. "But," said I, "it is 
still more difficult not to comprehend God." He 
did not deny it. "Only," added he, "in this case 
I abstain, for it is impossible for me to understand 
the god of you philosophers." "It is not with 
them we are dealing," replied I ; " although I 
believe that true philosophy necessarily conducts us 
to belief in God ; it is of the God of the Christian 
that I wish to speak." " Ah ! " he exclaimed, " He 
was the God of my mother, before whom she 
always experienced so much comfort in kneeling." 
"Doubtless," I answered. He said no more; his 
heart had spoken ; this he had understood. — Sir 
David Brewster. 

2411. GOD, does all things well. Rabbi Akiba 
w T as once travelling through the country, and he had 
with him an ass, a rooster, and a lamp. At night- 
fall he reached a village, where he sought shelter for 



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the night without success. " All that God does is 
done well," said the Rabbi, and proceeding towards 
the forest, he resolved to pass the night there. He 
lit his lamp, but the wind extinguished it. "All 
that God does is done well," he said. The ass and 
the rooster were devoured by wild beasts ; yet still 
he said no more than "All that God does is done 
well." Next day he learned that a troop of the 
enemy's soldiers had passed through the forest that 
night. If the ass had brayed, if the rooster had 
crowed, or if the soldiers had seen his light, he would 
surely have met with death ; therefore he said again, 
"All that God does is done well." — Talmud. 

e 2412. GOD, Employment of. When one asked 
a philosopher what the great God was doing, he 
replied, "His whole employment is to lift up the 
humble, and to cast down the proud." 

2413. GOD, ever the same. On every Moham- 
medan tombstone the inscription begins with the 
words, "He remains." This applies to God, and 
gives sweet comfort to the bereaved. Friends may 
die, fortune fly away, but God endures — He re- 
mains. — Perrine. 

2414. GOD, Father of all. The sun does not 
shine for a few trees and flowers, but for the wide 
world's joy. The lonely pine on the mountain-top 
waves its sombre boughs and cries, " Thou art my 
sun." And the little meadow violet lifts its cup of 
blue, and whispers with its perfumed breath, " Thou 
art my sun." And the grain in a thousand fields 
rustles in the wind and makes answer, " Thou art 
my sun." So God sits, effulgent in heaven, not for 
a favoured few, but for the universe of life ; and 
there is no creature so poor or so low that he may 
not look up with childlike confidence and say, "My 
Father, Thou art mine." — Beecher. 

2415. GOD, Fatherhood of. I have been told 
of a good man, among whose experiences, which he 
kept a record of, this, among other things, was found 
after his death, that at such a time in secret prayer, 
his heart at the beginning of the duty was much 
enlarged, in giving to God those titles which are 
awful and tremendous, in calling Him the great, 
the mighty, and the terrible God ; but going on 
thus, he checked himself with this thought, "And 
why not my Father 1 } " — Mattheio Henry, 

2416. GOD, Favour of. Mr. Robert Glover, one 
of the English martyrs, a little before his death, had 
lost the sense of God's favour, which occasioned 
great heaviness and grief ; but when he came within 
sight of the stake at which he was to suffer he 
experienced such abundant comfort and heavenly 
joy, that, clapping his hands together, he cried out, 
"He is come ! He is come !" and died triumphantly. 

2417. GOD, Fealty to. In one country abroad, 
where they were much plagued by invasions from 
the heathens of the East, a grand old custom sprang 
up in their churches, which was this. Whenever 
the Apostles' Creed was repeated in church, all the 
noblemen and gentlemen and men-at-arms drew 
their swords, and did not sheathe them again till 
the Creed was over ; just as they used to unsheathe 
their swords when their kings were crowned. They 
meant it as a sign that God was their King, and 
that they were in earnest when they said that He 
was, and that they would show their earnestness, if 
need be, by fighting and dying for that God to whom 



they owed all, and that Church of God to which they 
belonged. — Kingsley. 

2418. GOD, Fear of. On one occasion the late 
Rev. A. Fuller, when travelling in the Portsmouth 
mail, was much annoyed by the profane conversation 
of two young men who sat opposite to him. After 
a time one of them, observing his gravity, accosted 
him with an air of impertinence, inquiring, in rude 
and indelicate language, whether, on his arrival at 
Portsmouth, he should not indulge himself in a 
manner corresponding with their own vicious in- 
tentions. Mr. Fuller, lowering his ample brows, 
and looking the inquirer full in the face, replied in 
a measured and solemn tone, " Sir, I fear God." 
Scarcely a word was uttered during the remainder 
of the journey. 

2419. GOD, forgotten. A man who was in the 

habit of going to a neighbour's corn-field to steal 
the grain one day took his son with him, a boy 
eight years of age. The father told him to hold 
the bag while he looked if any one was near to see 
him. After standing on the fence and peeping 
through all the corn -rows, he returned to take the 
bag from the child, and began his sinful work. 
"Father," said the boy, "you forgot to look some- 
where else." The man dropped the bag in a fright, 
and said, "Which way, child?" supposing he had 
seen some one. " You forgot to look up to the shy, 
to see if God was noticing you." The father felt 
this reproof of the child so much that he left the 
corn, returned home, and never again ventured to 
steal ; remembering the truth his child had taught 
him, that the eye of God always beholds us. 

(b 

2420. GOD, forgotten. Lady Glenorchy, in her 
diary, relates her being seized with a fever, which 
threatened her life, "during the course of which," 
she says, "the first question of the Assembly's 
Catechism was brought to my mind — ' What is 
the chief end of man ? ' as if some one had asked 
it. When I considered the answer to it — 1 To 
glorify God, and to enjoy Him for ever,'' — I was 
struck with shame and confusion. I found I had 
never sought to glorify God in my life, nor had I 
any idea of what was meant by enjoying Him for 
ever. Death and judgment were set before me ; 
my past sins came to my remembrance ; I saw no 
way to escape the punishment due unto them, nor 
had I the least glimmering hope of obtaining the 
pardon of them through the righteousness of another." 
From this unhappy state she was shortly after de- 
livered, by believing on the Lord Jesus as the only 
Saviour of the guilty. — Whitecross. 

2421. GOD, Go directly to. A Protestant who 
rented a small farm under Alexander, second Duke 
of Gordon, having fallen behind in his payments, a 
vigilant steward, in His Grace's absence, seized the 
farmer's stock, and advertised it to be sold by 
auction on a fixed day. The Duke, happily, returned 
home in the interval, and the tenant went to him 
to supplicate for indulgence. " What is the matter, 
Donald?" said the Duke, as he saw him enter 
with downcast looks. Donald told his tale ; it 
touched the Duke's heart, and produced a formal 
acquittance of the debt. Donald, as he cheerily 
withdrew, was staring at the pictures and images 
he saw in the ducal hall, and expressed to the Duke 
in a homely way a wish to know what they were. 
" These," said the Duke, who was a Roman Catholic, 



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"are the saints who intercede with God for me." I 
" My Lord Duke," said Donald, " would it not be 
better to apply yourself direct to God ? I went 
to muckle Sawney Gordon, and to little Sawney j 
Gordon ; but if I had not come to your good Grace's 
self I could not have got my discharge, and both I j 
and my bairns had been harried (turned out) from 
house and home." 

2422. GOD. governs the world. When Bulstrode \ 
Whitelocke was embarking, in the year 1653, as ! 
ambassador for Sweden, he was much disturbed in 
his mind, as he rested at Harwich on the preceding 
night, which was stormy, while he reflected on the 
distracted state of the nation. It happened that a 
good and confidential servant slept in an adjacent 
bed, who ; finding that his master could not sleep, at j 
length said, "Pray, sir, will you give me leave to 
ask you a question?" "Certainly." "Pray, sir 
don't you think that God governed the world very well 1 
before you came into it 1 " " Undoubtedly." "And 
pray, sir. don't you think He will govern it quite as 
well when you are gone out of it ?" "Certainly." 
" Then, sir, don't you think you may trust Him 
to govern it properly as long as you live?" To 
this last question Whitelocke had nothing to reply, 
but, turning himself about, soon fell fast asleep, 
till he was aroused and called to embark. 

2123. GOD. Greatness of. Collins, the Tree- 
thinker or Deist, met a plain countryman going fco 
church. He asked him where he was going. " To 
church, sir." " What to do there ? " " To worship 
God." "Pray, whether is your God a great or a 
little God ? " " He is both, sir." " How can He be 
both ? " " He is so great, sir, that the heaven of 
heavens cannot contain Him ; and so little that He 
can dwell in my heart." Collins declared that this 
simple answer from the countryman had more effect 
upon his mind than all the volumes which learned 
doctors had written against him. 

• 2424. GOD, Greatness of. About the time of 
the invention of the telescope, another instrument 
was formed which laid open a scene no less wonder- 
ful, and rewarded the inquisitive spirit of man with 
a discovery which serves to neutralise the whole of 
the argument. This was the microscope. The one 
led me to see a system in every star ; the other 
leads me to see a world in every atom. The one 
taught me that this mighty globe, with the whole 
burden of its people, is but, a grain of sand in the 
high field of immensity ; the other teaches me that 
every grain of sand may harbour within it the tribes 
and the families of a busy population. The one 
told me of the insignificance of the world I tread 
on ; the other redeems it from all its insignificance ; j 
for it tells me that in the leaves of every fryrest, and | 
in the flowers of every garden, and in the waters of I 
every rivulet there are worlds teeming with life. ! 
and numberless as are the glories of the firmament. 
. . . By the one there is the discovery that no mag- j 
nitude, however vast, is beyond the grasp of the ' 
Divinity ; but by the other we have also discovered ! 
that no minuteness, however shrunk from the notice j 
of the human eye, is beneath the condescension of ! 
His regard. — Dr. Chalmers. 

2425. GOD, Hatred of. "After all, I do not! 
hate God. Xo, sir ; you will not make me believe 1 
that. I am a sinner, I know, and do many wicked 
things ; but, after all, I have a good heart — I don't 



hate God." Such was the language of a prosperous 
worldling. He was sincere, but sadly deceived. A 
few months afterwards that God who had given him 
so many good things crossed his path in an unex- 
pected manner. A fearful freshet swept down the 
valley, and threatened destruction to this man's 
large flour-mill. A crowd was watching it, in 
momentary expectation of seeing it fall ; while the 
owner, standing in the midst of them, was cursing 
God to His face, and pouring out the most horrid 
oaths. He no longer doubted that he hated God. 
But nothing in that hour of trial came out of his 
mouth which was not previously in his heart. 

2426. GOD. How we may glorify. A lad of an 

excitable temperament waited on him (Rev. J. 
Brown, of Haddington), and informed him he wished 
to be a preacher of the gospel. My. great-grand- 
father, finding him as weak in intellect as he was 
strong in conceit, advised him to continue in his 
present vocation. The young man said, "But I 
wish to preach and glorify God." " My young 
friend, a man may glorify God making broom- 
besoms ; stick to your trade, and glorify God by 
your walk and conversation." — John Brown, M.D. 

2427. GOD, in Christ. A sick woman said to 
Mr. Cecil, " Sir, I have no notion of God. I can 
form no notion of Him. You talk to me about 
Hirn, but I cannot get a single idea that seems to 
contain anything.'"' "But you know how to con- 
ceive of Jesus Christ as a man," replied Mr. Cecil ; 
" God comes down to you in Him, full of kindness 
and condescension. H Ah ! sir, that gives me some- 
thing to lay hold on. There I can rest. I under- 
stand God in His Son." " God was in Christ, 
reconciling the world to Himself, not imputing 
their trespasses unto them." 

2428. GOD, in the heart. A poor wounded boy 
was dying in a hospital. He was a soldier, but a 
mere boy for all that. The lady who watched 
by his bedside saw that death was very near, and 
placing her hand upon his head, she said to him, 
" My dear boy, if this should be death that is 
coming upon you. are you ready to meet your God ? " 
The large dark eyes opened slowly, and a smile 
passed over the young soldier's face as he answered, 
" I am ready, dear lady ; for this has long been in 
Sis kingdom," and as he spoke he placed his hand 
upon his heart. " Do you mean," asked the lady, 
gently, " that God rules and reigns in your heart ? " 
" Yes," he answered ; but his voice sounded far off, 
sweet and low, as if it came from a soul already well 
on its way through the " dark valley and shadow 
of death." And still he lay there, with his hand 
above his heart, even after it had ceased to beat, 
and the soldier-boy's soul had gone up to its God. 
— Christian Age. 

2429. GOD, is He not merciful. Jonathan 
Edwards,, in Northampton, Massachusetts, was de- 
claring the truth of God one day from the text, 
"Their feet shall slide in due time," until the 
audience felt that their feet were giving way from 
under them ; they felt as if the last day had come ; 
and the minister, sitting behind Jonathan Edwards 
in the pulpit, got up and put his hand on Mr. 
Edwards' shoulder and said, " Stop ! Brother 
Edwards. Is not God merciful ? " — Talmage. 

2430. GOD. is love. In a small town of Italy, 
which, eighteen hundred years since, an eruption 



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of Mount Vesuvius buried beneath a flood of lava, j 
some aucient manuscripts, so scorched as to resemble 
cinders more nearly than books, have been dis- 
covered, and, by an ingenious process, slowly and ! 
with difficulty unrolled. Let us imagine that one 
of these scrolls of Herculaneum contained a copy, 
and the only one iu the world, of the epistle from 
which the text is taken, and that, having come to 
the fourth chapter and eighth verse, they had just 
deciphered these two words, " God is," and were as 
yet ignorant of what should follow. 

What suspense ! That which philosophers have 
so ardently and vainly sought — that of which the 
wisest among them have abandoned the pursuit — 
a definition of God ! Here it is, and given by the 

Spirit of God Himself, " God is ! " What is He 

about to tell us ? What is God, " who dwelleth in 
the light whereunto no man can approach, whom no 1 
man hath seen, nor can see " — whom we " feel after, J 
if haply we may find Him, though He is not far 
from any one of us " — who constrains us to cry out j 
with Job, "Oh that I knew where I might find | 
Him ! If I go forward. He is not there ; backward, ! 
but I cannot perceive Him : on the left hand, where 
He doth work, but I cannot behold Him ; He hideth 
Himself on the right hand, that I cannot see Him." 
What is He, that all-powerful God, whose word hath 
created, and whose word could annihilate, everything 
which exists — "in whom we live, and move, and 
have our being " — who holds us each moment under 
His hand, and who can dispose as He will of our 
existence, our situation, our abode, our circle of 
friends, our body, and our soul even ? What, in 
short, is this holy God, " who is of purer eyes than 
to behold iniquity," and whom our conscience accuses 
us of having offended ; of whose displeasure nature 
has conveyed to us some vague impression, but of 
whose pardon neither conscience nor nature has 
given us any intimation — this just Judge into whose 
hands we are about to fall — it may be to-morrow, 
it may be to-day — ignorant of the sentence which 
awaits us, and knowing only that we deserve the 
worst — What is Hel Our repose, our salvation, our 
eternal destiny — all is at stake ; and methinks I 
see all the creatures of God bending over the sacred 
record in silent and solemn expectation of what is 
about to be revealed concerning this question of 
questions. 

At length the momentous word — Love — appears. 
Who could desire a better ? What could be con- 
ceived comparable to it, by the boldest and loftiest 
imagination ? This hidden God, this powerful God, 
this holy God — He is love. What need we more ? 
God loves us. Do I say He loves us ? All in God 
is love. Love is His very essence. — Adolphe Honod. 

2431. GOD is love, always. " God is love " is 
the motto on the weathercock of a country friend. 
W T e have seen many curious vanes, but never one 
that struck our attention so much as this : " God is 
is love." One friend was asked if he meant to 
imply that the love of God was as fickle as the 
wind. " No," he answered ; " I mean that, which- 
ever way the wind blows, God is love ; if cold from 
the north, or biting from the east, still God is love, 
as much as when the warm south or genial west 
wind refreshes our fields and flocks." Yes, so it 
is ; our God is always love. We saw our friend the 
other day, when he had lost his dearly loved wife, 
but amidst his heartache and crushing loss he still 
said, " My barn teaches me the truth I put over 



it in my prosperity, when the desire of my eyes was 
by my side — God is love." — Spurgeon. 

2432. GOD, Knowledge of. " How do you know." 
a Bedouin was asked, "that there is a God ? " In 
the same way," he replied, " that I know, on looking 
at the sand, when a man or a beast has crossed th^ 
desert — by His footprints in the world around me." 
— Canon Liddon. 

2433. GOD, Known unto. One evening a gentle- 
man was strolling along a street to pass the time. 
His attention was attracted by the remark of a little 
girl to a companion in front of a fruit-store, " I 
wish I had an orange for ma." The gentleman saw 
that the children, though pcorly dressed, were clean 
and neat, and calling them into the store, he loaded 
them with fruit and candies. " What's your name ? " 
asked one of the girls. " Why do you want to 
know? " queried the gentleman. " I want to pray 
for you," was the reply. The gentleman turned to 
leave, scarcely daring to speak, when the little on 3 
added, " Well, it don't matter, I suppose. God will 
know you, anyhow." 

2434. GOD, knows what is best. An aged hermit 
planted an olive-tree near his cave ; and then, think- 
ing it might want water, he prayed to God to send 
rain. So the rain came down and watered his olive- 
tree. Then he thought a little warm sun would do 
it good ; so he prayed for warmth and sunshine, 
and the sun shone, and it was very hot. Then, as 
the sapling looked somewhat feeble, the hermit 
thought, " What it now* wants is a little frost to 
brace it." Accordingly he prayed for frost, and 
that night the hoar-frost covered the ground. But 
the olive somehow did not seem to thrive, so he 
thought that possibly a warm southerly wind might 
help it on ; and he prayed that the south wind 
might blow upon his tree, and the hot south wind 
blew, and the olive died ! Some days after, he was 
visiting a brother hermit, and he noticed that he 
had a remarkably fine olive-tree. "Why, brother," 
said he, " how do vou manage to get your olive-tree 
to thrive so well ? " "I don't know that I did any- 
thing specially to it, but I just planted it, and God 
blessed it, and it grew." "Ah, brother, I planted 
an olive-tree, and when I thought it wanted water 
I prayed God to give it rain, and He sent rain ; 
and when I thought it wanted sun I prayed for it, 
and the sun shone ; and when I thought it wanted 
bracing I prayed for frost, and the frost came. God 
sent me everything that I prayed for, as I thought 
it wanted it, but my tree died ! " "And I," replied 
the other, " just simply prayed that God would take 
care of my tree, and then left it in His hands to 
arrange the how and the when, because I felt sure 
He knew what u-as best for my tree, better than I 

did : " 

2435. GOD. Longing for. It was a daring prayer 
offered by Augustine when he said," Lord, hast Thou 
declared that no man shall see Thy face and live ? — 
then let me die, that I may see Thee ! "Stanford, 

2436. GOD, Love of. I have growing in my 
garden the portulacca, in beds, for the sake of its 
glowing colour. You know that it is first cousin 
to purslane— a weed that everybody who under- 
takes to keep a garden hates, i have hoed it, and 
pulled it up and denounced it. and spurned it and 
given it to the fire and to the pigs with maledictions. 



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But I cannot find out that the sun exercises any 
discrimination between the purslane growing in my 
garden and the portulacca. I call one flower and 
the other weed ; but God's sun calls them both 
flowers. — Beechei: 

2437. GOD, Love of. "Mary," said a missionary 
to a pious woman, a negro — "Mary, is not the love 
of God wonderful?" "Massa, me no tink it so 
wonderful," she replied ; "it's just like Him." 

2438. GOD, Love of, illustrated. A mother 
whose daughter had behaved very badly, and at 
length had run away from home, thought of a 
singular plan in order to find the wanderer and 
draw her back to her home. After having ex- 
hausted the ordinary means, she had her own 
portrait fixed on a large handbill and pasted on 
the walls of the town where she supposed her 
daughter to be concealed. The portrait, without 
name, had these words — "I love thee always." 
Crowds stopped before the strange handbill, trying 
to guess its meaning. Days elapsed, when a young 
girl at last passed by, and in her turn lifted her 
eyes to the singular placard. " Can it be ? Yes, 
truly it is the picture of my mother. Those eyes, 
full of tenderness, I know from childhood. Why is 
it here?" She approaches nearer and reads. "/ 
love thee always." She understood ; this was a mes- 
sage for her. Her mother loved her — pardoned her. 
Those words transformed her. Never had she felt 
her sin or ingratitude so deeply. She was unworthy 
of such love. " She loves me always," she cried. 
If she had ever doubted that love, if in moments 
of distress she had feared to return home, those 
doubts were all gone now. She set out for the 
house of her mother ; at last she crosses the thresh- 
old, is in her mother's arms. " My child ! " cried 
the mother, as she presses her repentant daughter 
to her heart ; "/ have never ceased to love thee." — 
La bonne Nouvelle. 

2439. GOD, love of, Realising. A littl girl in 
Paris, seven years old, was observed to read the 
Testament continually. Being asked what pleasure 
she found in doing so, she said, " It makes us wise, 
and teaches how to love God." She had been 
reading the history of Martha and Mary. " What 
is the one thing needful? " asked her friend. " It 
is the love of God," replied she earnestly. 

2440. GOD, loving. A mother had been talking 
to her little girl about loving God. The child 
replied, " Mother, I have never seen God ; how 
can I love Him ? " A few days after, she received 
a package from a friend, and in the package was 
a beautiful picture-book for the little girl. The 
child took the book, and was for some time occupied 
in looking at the pictures ; but soon she exclaimed, 
"O mother, how I do love the good lady that 
sent me this book ! " " But you never saw her, 
my dear," said the mother. "No," answered the 
child ; " but I love her because she sent me this 
beautiful present." 

2441. GOD, makes no mistakes. In a town in 
Massachusetts there is a young man of fine talents 
for active life who for years has been a cripple, a 
paralytic, and so helpless that he would starve if 
left alone. As a friend was pitying his condition, 
he slowly raised his withered hand, " God makes no 
mistakes." How noble the sentiment ! Shall not 
the Judge of all the earth do right ? — Talmage. 



2442. GOD, Man's unconsciousness of. It is 

related that, some time since, a gentleman visiting 
England called upon a gentleman there living in 
princely grandeur. After being passed from one 
liveried servant to another, with almost as much 
ceremony as if he were about to be brought into the 
presence of the Queen, he was shown into a large 
and elegantly furnished drawing-room, where he 
was received by the gentleman whom he sought. 
He saw that there were two other persons seated 
at a table in the room, but not being introduced to 
them, proceeded with his business. At the close of 
the interview, as he was about to leave, the gentle- 
man remarked, " I am accustomed to have conver- 
sations with me recorded, and, that there may be 
no misunderstanding, these my amanuenses will 
read to } 7 ou what you have said." The visitor was 
thunderstruck. He little thought, while sitting 
there, that two pairs of ears were catching up every 
word he uttered, and two pairs of hands were putting 
it into a permanent record. So with many in this 
world. They seem not to know that there is a Being 
about their path who hears every syllable they utter, 
and who, "when the books are opened," will bring 
everything to view. In a late work of fiction the 
Recording Angel is represented as dropping a tear, 
just as he enters the celestial gates, upon an oath 
uttered in haste by a favourite character, and blotting 
it out for ever. But that is fiction, and not truth. 
A greater than man declares that " whatsoever is 
spoken in darkness shall be heard in the light," and 
that " every idle word that men shall speak, they 
shall give account thereof in the day of judgment." 

2443. GOD, may be safely trusted. An aged 
Christian who had long been an invalid, and was 
dependent on Christian charity for her support, on 
sending for a new physician who had just come into 
the place, and united with the same church of which 
she was a member, said to him, " Doctor, I wish to 
put myself under your care, but I cannot do it un- 
less you will trust my Father." "Well, Ma'am," 
replied the physician, " I believe your Father is 
rich ; I may safely trust Him." — New Cyclopaedia, of 
Anecdote. 

2444. GOD, Name of. Once on a time the safaris 
were sorely puzzled by certain irregular holes on the 
front of an ancient temple. One more sagacious 
than the rest suggested that these indentations 
might be the marks of nails used to fasten Greek 
characters to the stone. Lines were drawn from 
one point to the next, when they were found to form 
letters, and the name of the Deity unexpectedly stood 
disclosed. 

2445. GOD, Name of. On one occasion, whilst 
the late Rev. S. Kilpin was preaching, but not in 
his own pulpit, he mentioned the great God by the 
name of the Deity. A sailor, who was listening, 
immediately started from his seat, his elbows fully 
spread, and exclaimed aloud, " Deity ! Well, who is 
He ? Is He our God-a-mighty ? " The attendants 
were about to turn him out ; but the minister stood 
reproved, and requested him to resume his seat, with 
the remark, "Yes, my friend, I did mean the Al- 
mighty God." The sailor rejoined, "I thought so, 
but was not quite sure ; I never heard that name 
before." The humbled minister replied, "You had 
a right to inquire ; I was to blame. Whilst deliver- 
ing God's message of mercy and justice to immortal 
souls, I ought not to have given my Divine Master a 



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name which prevented the message from being under- 
stood." "Thank you, sir," was the sailor's reply; 
and he looked as though he would have devoured 
the remaining part of the sermon. After the ser- 
vice he came and begged pardon for the interrup- 
tion, and with a sailor's frankness, requested the 
kind gentleman to take some refreshment with him, 
and make it up. 

* 2446. GOD, Name of. A good old man was once 
in company with a gentleman who occasionally intro- 
duced into conversation the words " devil," " deuce," 
&c, and who, at last, took the name of God in vain. 
" Stop, sir," said the old man ; " I said nothing while 
you only used freedoms with the name of your own 
master, but I insist upon it that you shall use no 
freedoms with the name of mine." 

2447. GOD, Name of. If any field could have 
been won by passion alone, Rupert would have won 
not only Naseby, but many another field. ... At 
the head of his cavaliers, in white sash and plume, 
he flamed in brilliant gallantry over the field, shout- 
ing, " Queen Mary ! Queen Mary ! " while the more 
rough, unknightly soldiers thundered, " God is with 
us ! God is with us ! " . . . " God is with us ! " 
struck like light over his soldiers' hearts, like light- 
ning over his enemies. What was there in the poor 
cry, " Queen Mary ! " (and such a Mary !) to kindle 
feelings like that ? — Paxton Hood. 

2448. GOD, Nearness of. A missionary visited a 
poor old woman living alone in a city attic, and 
whose scanty pittance of half-a-crown a week was 
scarcely sufficient for her bare subsistence. He 
observed, in a broken teapot that stood at the 
window, a strawberry-plant growing. He remarked 
from time to time how it continued to grow, and 
with what care it was watched and tended. One 
day he said, " Your plant flourishes nicely ; you 
will soon have strawberries upon it." "Oh, sir," 
replied the woman, "it is not for the sake of the 
fruit that I prize it ; but I am too poor to keep any 
living creature, and it is a great comfort to me to 
have that living plant, for I know it can only live 
by the power of God ; and as I see it live and grow 
from day to day, it tells me that God is near." 

2449. GOD, never forsakes. Mrs. Isabella Brown 
a quarter of an hour before she died was reading 
a list of Scripture promises and noticing particu- 
larly this tender declaration, "I will never leave 
thee nor forsake thee," she said faintly, " Oh, they 
are sweet ! " After her death the list was found on 
her breast, with her hand upon it. — Rev. A. Thomson. 

2450. GOD, not deaf. A poor old deaf man re- 
sided in Fife ; he was visited by his minister shortly 
after coming to his pulpit. The minister said he 
would often call to see him ; but time went on, and 
he did not visit him again until two years after, 
when, happening to go through the street where the 
deaf man was living, he saw his wife at the door, 
and could, therefore, do no other than inquire for 
her husband. " Weel, Margaret, how is Tammas ? " 
" None the better o' you," was the rather curt reply. 
"How! how ! Margaret?" inquired the minister. 
" Oh, ye promised twa year syne to ca' and pray once 
a fortnight wi' him, and ye ha'e ne'er darkened the 
door sin' syne." "Weel, weel, Margaret, don't be 
so short ; I thought it was not so very necessary 
to call and pray with Tammas, for he is sae deaf, 
ye ken, he canna hear me." "But, sir," said the 



woman, with a rising dignity of manner, " the 
Lord's no deaf." — Paxton Hood. 

2451. GOD, not in the house. A little American 
boy, whose father possessed no religion and neglected 
family prayer, spent some time in a pious family, 
where he was instructed in the simple truths of the 
Bible. While one day conversing about the great- 
ness and goodness of God he made this natural 
remark — " We haven't got any God at my papa's 
house." 

2452. GOD, Omnipresence of. When the plague 
raged in London Lord Craven lived in that part 
of the city called Craven Buildings ; and, to avoid 
danger, his lordship resolved to retire to his seat in 
the country. Accordingly, his coach-and-six were 
at the door, the baggage put up, and all things in 
readiness for the journey. As he was about to step 
into his carriage he overheard his negro (who served 
him as a postillion) saying to another servant, "I 
suppose, by my lord's leaving London to avoid the 
plague, that his God lives in the country, and not 
in the town." The poor negro said this in the sim- 
plicity of his heart, as really believing in a plurality 
of gods. The speech, however, struck Lord Craven 
very seasonably, and made him pause. " My God," 
thought he, "lives everywhere, and can preserve me 
in town as well as in the country. I will stay where 
I am. The ignorance of the negro has preached a 
useful sermon to me." 

2453. GOD, Omnipresence of. A little boy being 
asked, " How many Gods are there ? " replied, 
" One." " How do you know that ? " " Because," 
said the boy, " there is only room for one, for He 
fills heaven and earth." 

2454. GOD, Omnipresent. Few better replies are 
upon record than that of young Dr. Chateaunoeuf, to 
whom a bishop once said, " If you will tell me 
where God is I will give you an orange." " If you 
will tell me where He is not I will give you two," 
was the child's answer. — Horace SmitJu 

* 2455. GOD, on our side. Upon the occasion of 
my first meeting him (Thomas Binney), very many 
years since, he was very kindly interested in my 
history, and I — I hope not too garrulous — talked on, 
winding up by saying that I hoped I might look 
back and feel and say, like David, that, on the whole, 
"the Lord had been on my side." "Then," said 
he, " I should say you have always had a majority 
of one." — Paxton Hood. 

2456, GOD, our all. The inscription on the front 
of Downing Hall, North Wales, is a very suggestive 
one. It runs in Welsh, " Heb Dduw, heb ddim ; Dino 
a ddigon ; " and translated signifies, " Without God, 
without all with God, enough," — Guide to North 
Wales. 

2457. GOD, Patience of. A Jew came to me 
at Wittenberg, and said he was desirous to be 
baptized and made a Christian, but that he would 
first go to Rome to see the chief head of Christen- 
dom. From this intention myself, Philip Melanc- 
thon, and other divines laboured to dissuade him, 
fearing lest, when he witnessed the offences and 
knaveries at Rome, he might be scared from Chris- 
tendom. But the Jew went to Rome, and when he 
had sufficiently seen the abominations acted there, 
he returned to us again, desiring to be baptized, and 
said, "Now I will willingly worship the God of the 

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Christians, for He is a patient God. If He can 
endure such wickedness and villainy as is done at 
Rome, He can surfer and endure all the vices and 
knaveries of the world." — Luther's Table Talk. 

2458. GOD, Praise of. It was one of those days 
in early autumn when the beauty seems almost 
oppressive, the heart, somehow, feeling burdened 
with joy, in its sympathy with the great gladness 
of Nature. This man (Father Taylor), whose life 
was spent, so much of it, in the city, drank in these 
draughts as the earth drinks water or the heart 
love, and constantly raised his hands as we were 
walking, saying, " Oh, how good is God ! " Notice was 
given that he would preach the next day. The large 
town hall was crowded full. He rose and said, 
" 'Praise the Lord,' that's my text ; it's somewhere 
between these two covers. I can't tell you exactly 
where, but it's a short text, and you can easily find 
it. I've been too busy all day long praising the 
Lord, and taking Him in with the breath and beauty 
of your hills and valleys here, to leave me time to 
hunt out for you the place of the text ; but that's 
it, so hold on to it. ' Praise the Lord 1 ' " — Life of 
Father Taylor. 

2159. GOD, Recognition of. Galen was forced, 
upon the description of man and the parts of his 
body only, to sing a hymn to the Creator, whom yet 
he knew not. "I make here," saith he, "a true 
hymn in the honour of our Maker, whose service, 
I believe verily, consisteth not in the sacrificing of 
hecatombs or in burning great heaps of frankincense 
before Him, but in acknowledging the greatness of 
His wisdom, power, and goodness, and in making 
the same known to others." — Trapp. 

2460. GOD, Reconciled to. A young and simple- 
minded American girl said one day, " Mother, can 
you know whether or not I am a Christian by my 
feelings?" "My dear," replied her mother, "I 
must first know what your feelings are." The 
daughter smiled and said, " Well, then, you know, 
when you have been angry with a person, and it 
is all made up, how happy you feel. Now, I have 
been a long time angry with God, and it is all made 
up, and I feel so happy." 

2461. GOD, remembers us. Once, when at Bury 
St. Edmunds, I went to the infirmary of the work- 
house, where, amongst other patients in bed, I con- 
versed with an old man, who, if I remember rightly, 
was over eighty years of age. As it lay outside the 
counterpane, I noticed that his arm from the elbow 
to the wrist was covered, after the manner of sailors' 
tattooing, with numerous letters. On asking him 
what they were, he said, "Why, you see, sir, I've 
had nine children, and all are gone ; some I know 
be dead, and some I don't know whether they be 
dead or alive ; but they're all the same to me ; I 
shall never see any of 'em again in this world. But 
I've got all their initials here on my arm ; and it's 
a comfort to me as I lie here to look at 'em and 
think of 'em." It was all that this poor old man 
could do for his sons ; but he held them in affec- 
tionate remembrance, though he needed not the 
sight of their initials to remember them by. Our 
Heavenly Father knoweth and taketh pleasure in 
all them that are His. He bears them all on His 
heart, and His power to help and to bless them is 
as great as His wealth of love." — B. Clarke. 

2462. GOD, Resting in. An invalid was left alone 



one evening for a little while. After many days of 
acute pain there was a lull. "Now," she thought, 
" I shall be able to pray a little." But she was too 
wearied out and exhausted for this, feeling that 
utter weakness of mind and body which cannot be 
realised without actual experience, when the very 
lips shrink from the exertion of a whisper, and it 
seems too much effort of thought to shape even 
unspoken words. Only one whisper came — " Lord 
Jesus, I am so tired ! " She prayed no more ; she 
could not frame even a petition that, as she could 
not speak to Him, He would speak to her. But 
the Lord Jesus knew all the rest ; He knew how 
she had waited for and wanted the sweet conscious 
communing with Him, the literal talking to Him 
and telling Him all that was in her heart ; and He 
knew that, although a quiet and comparatively pain- 
less hour had come, she was " so tired " that she 
could not think. Very tenderly did He, who knows 
how to speak a word in season to the weary, choose 
a message in reply to that little whisper. "Be 
silent to the Lord ! " It came like a mother's 
" hush " to one whom his mother comforteth. It 
was quite enough, as every spirit-given word is ; 
and the acquiescent silence was filled with perfect 
peace. — Frances Ridley Havergal. 

2463. GOD, Resting in. Said a friend to Rev. 
Ebenezer Erskine during his last illness, " You have 
often given us good counsel ; what are you now 
doing with your soul?" "The same that I did 
with it forty years ago," he said — " resting it on that 
word, ' / am the Lord thy God.'" On that I mean to 
die. The day he died he saw his eldest daughter 
with a book open in her hand, and asked, "What 
are you reading?" "One of your sermons, father." 
" Which one ? " " The one on the text, ' / am the 
Lord thy God.'" "Ah, lass," said the old man, 
"that is the best sermon I ever preached." 

2464. GOD, revealing Himself at last. Alex- 
ander of Russia used often to ride in a plain carriage, 
incognito. A man on the road asked if he might 
ride with him. He got into the carriage, and after 
a while was inquisitive as to the name of the man 
with whom he was riding. He said, "Are you a 
lieutenant ? " "No," said the King. " Are you a 
major?" "No," said the King. "Are you a 
general ? " " No," said the King ; " but I am some- 
thing higher than that." The man said, "Then 
you must be the Emperor," and was overwhelmed 
with his company. In this world God appears to 
us in strange ways. He takes us up in the chariot 
of His providence to ride with Him, and we know 
Him not. At death the disguise will be gone, and 
for the first time it will be known to us that we 
have been riding with the King. — Talmage. 

2465. GOD, Revelation of. When a prince, 
affianced to the heiress of some distant kingdom, 
has sent his portrait to her by the hand of his vice- 
gerent, and the casket comes, it is so glowing with 
diamonds and with sapphires rare that it seems itself 
to be priceless ; and yet, on being opened, so royal 
is the face within, and so does it blaze with superior 
diamonds, that the casket becomes forgotten. So 
God is revealed as a world-builder and material 
worker, as a physical governor, as grand past 
human language ; but when you open the casket and 
behold Jesus Christ, and hear His voice as revealing 
what God is in His interior disposition and mother 
soul, you forget the other. — Beecher. 



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2466. GOD, Rule of. Once there was a peasant, 
in Switzerland, at work in his garden very early in 
the spring. A lady passing said, " I fear the plants 
which have come forward rapidly will yet be de- 
stroyed by frost." Mark the wisdom of the peasant 
— "God has been our Father a great while," was 
his reply. What faith that reply exhibited in the 
olden promise, "While the earth remaineth," &c. ! — 
The Christian Monitor. 

2467. GOD, seeks our love. "Why was it?" 

asked Mrs. N of her own heart as she was 

walking homewards from the communion-table. — 
" Why was it ? " she almost unconsciously exclaimed 
aloud. " Oh, I wish somebody could tell me ! " 
" Could tell you what ? " said a pleasant voice be- 
hind her, and looking around, she saw her pastor 
and his wife approaching. " Could tell me," said 
she, " why the Saviour died for us. I have never 
heard it answered to my satisfaction. You will say 
it was because He loved us ; but why was that love ? 
He certainly did not need us, and in our sinful state 
there was nothing in us to attract His love." " I 

may suppose, Mrs. N ," said her pastor, "that 

it would be no loss for you to lose your deformed 
little babe. You have a large circle of friends, you 
have other children, and a kind husband. You do 
not need the deformed child; and what use is it?" 

"0 sir," said Mrs. N , "I could not part with 

my poor child. / do need him. I need his love. 
I would rather die than fail of receiving it." " Well," 
said her pastor, "does God love His children less 
than earthly, sinful parents do ? " "I never looked 

upon it in that way before," said Mrs. N . 

■ — Christian Age. 

2468. GOD, seen in the meanest things. Galileo, 
the most profound philosopher of his age, when 
questioned by the Roman Inquisition as to his 
belief in the existence of God, replied, pointing to 
a straw on the floor of his dungeon, that from the 
structure of that object alone he would infer with 
certainty the existence of an intelligent Creator. 

2469. "GOD sees to me." A man in the full 

strength of his years, but most helpless, being very 
deaf and almost totally blind, is an occasional visitor 
at our house. The other day, as I talked with the 
poor fellow, I learned a lesson myself, for the man 
has wonderful faith. " Have you no fears in going 
about as you do ? " I said to him, " in cars and 
boats, and on the crowded streets ? " "I used to 
have," he said in the soft, low voice, which con- 
trasts with the way people must shout at him, " but 
I never have now. God sees to me. I am always 
taken care of. Somebody finds me a seat or helps 
me in and out, and I get along." " Do you ever 
hear anything in church ? " is another question. 
" Well, not much, but I always go. I like to be 
there, and I find a blessing." 

2470. GOD, Serving, with a cheerful spirit. 

When the poet Carpani inquired of his friend 
Haydn how it happened that his church music was 
always so cheerful, the great composer made a most 
beautiful reply. " I cannot," said he, " make it 
otherwise ; I write according to the thoughts I feel. 
When I think upon God my heart is so full of joy 
that the notes dance and leap, as it were, from my 
pen ; and since God has given me a cheerful heart, 
it will be pardoned me that I serve Him with a 
cheerful spirit." 



2471. GOD, Sovereignty of. The " Royal Char- 
ter," a number of years ago, went down, bearing 
some who were within sight of their own homes. A 
few hours would have seen them in the arms of long- 
parted relatives. How gladly would they have 
commanded the favourable breeze to blow only a 
little longer ! But no ! Equally sovereign is the 
Spirit : " He divideth to every man severally as He 
will." — John Guthrie, M.A. 

* 2472. GOD, still lives. At one time I was 
sorely vexed and tried by my own sinfulness, by 
the wickedness of the world, and by the dangers 
that beset the Church. One morning I saw my 
wife dressed in mourning. Surprised, I asked her 
who had died. " Do you not know ? " she replied ; 
" God in heaven is dead." " How can you talk such 
nonsense, Katie?" I said. "How can God die? 
Why, He is immortal, and will live through all 
eternity." " Is that really true ? " she asked. " Of 
course," I said, still not perceiving what she was 
aiming at ; " how can you doubt it ? As surely as 
there is a God in heaven, so sure is it that He can 
never die." "And yet," she said, "though you do 
not doubt that, yet you are so hopeless and dis- 
couraged." Then I observed what a wise woman 
my wife was, and mastered my sadness. — Luther. 

2473. GOD, Taking hold of. As I was riding 
through the woods I saw a grape-vine whose stalk 
was as big as my arm, and on looking up I saw 
that it reached, I should think, forty feet, to the 
great branch of a talk oak, and held on there. On 
the ground around were other grape-vines, small 
and flat, with tendrils loose and seeking. "Yes," 
said I ; " I see what makes the difference. That big 
grape-vine, large as my arm and forty feet high, 
was once on the ground as poor and small as any ; 
but it took hold of the tree." So it is with me ; I am 
very apt to be on the ground, dispirited and discon- 
solate ; but when I take hold of God, when I cling 
to Him, and wind my tendrils around His great 
branches, ah ! then I mount up, strong and lofty." 
— Wilson Pitner. 

2474. GOD, Thanks due unto. When the late 
William M. Thackeray was returning from America, 
and had arrived within a few hours of Liverpool, a 
Canadian minister on board was, after dinner in 
the saloon, referring to the happiness which the 
passengers had enjoyed together and the solemnity 
of parting from each other never to meet again until 
the day of judgment ; and when he had ceased 
Thackeray took up the strain, saying that what the 
reverend gentleman had spoken was very proper, 
and was, he was sure, responded to by the hearts 
of all present. But there was something else which 
he thought they should do before they separated. 
In his opinion they should join in expressing their 
thanks to God for His goodness to them during 
the last ten days upon the deep, and for bringing 
them in safety to their destination ; and at his re- 
quest the minister was called on by the company to 
lead their prayers as together they poured out their 
gratitude to Him who is " the confidence of them 
that are afar off upon the sea." I like to think of 
this in connection with the name of Thackeray ; 
and the story, which is well authenticated, blooms 
in my eyes like an immortelle upon his grave. — Dr. 
William Taylor. 

2475. GOD, The best for. Sir Joshua Reynolds 
was one of the most distinguished painters of his 



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day, and in answer to the inquiry how he attained 
to such excellence, he replied, "By observing one 
simple rule, viz., to make each 'painting the best." 
Depend upon it that the same thing is true in the 
service of God. — Clerical Library. 

2476. GOD, the centre. For more than fifty 
centuries men watched the starlit sky, noted the 
changes of the planets, and endeavoured to discover 
the laws which governed their movements ; they 
took careful observations, made elaborate calcula- 
tions, and yet the law of the harmony of the heavens 
remained a mystery. The stars were still supposed to 
follow fantastic circles which no rule of science could 
explain ; their orbits formed a labyrinth of which 
the most learned failed to find the clue. One day 
a man of genius said, " The sun, and not the earth, is 
the centre from which the worlds must be regarded." 
At once the harmony appeared ; planets and their 
satellites moved in regular orbits ; the system of the 
universe was revealed. God is the sun and the true 
centre of the spiritual world ; only in the light in 
which He dwells can the destinies of man be truly 
read. — Eugene Bersier. 

2$n. GOD, the deliverer. There are many coal 
pits in the principality. There are men down there 
who hardly have a gleam of sunlight. How are 
they to get up ? There is a string at the bottom ; 
they pull it ; a bell up at the top rings ; a rope, 
worked by a steam-engine, is let down ; and in this 
way they ascend to the top. A man gets down into 
the pit of trouble ; he cannot get up himself ; he 
must ring the bell of prayer, and God will hear it, 
and send down the rope that is to lift him out. — 
T. Jones. 

2478. GOD, the Father of the orphan. A 

worthy pastor lay on his deathbed in a small town 
of Pomerania. His soul was at peace, but clouds 
darkened his spirit ; he had five big and three very 
little children ; and his wife was too weakly to bear 
so heavy a burden. Ten months later the mother 
died, and the children were left alone in the world, 
save for an old grandmother. It was the year 1866 ; 
after the war with Austria the victorious troops en- 
tered Berlin to celebrate the bond of German unity. 
A nobleman of Hamburg desired to show his sym- 
pathy in a practical way, and wrote to a friend that 
he and his wife wished to adopt two orphans of a 
Prussian officer, and made the condition that they 
should be girls and under a certain age. This friend 
gave himself much trouble to fulfil his friend's wish. 
While the Ham burg letter remained still unanswered, 
another letter arrived from Pomerania, announcing 
the death of the pastor's wife. It seemed to him 
the finger of God, and so he wrote to his friend that 
he had sought, but could not find, two children of a 
Prussian officer that would fulfil his conditions, but 
that he knew of two orphan sisters of a minister, 
who were of the age required. A favourable reply 
was received; but then came a difficulty. The grand- 
mother had promised her dying daughter that the 
three younger children should not be parted. With- 
out replying, the lady started from Hamburg, and 
arrived quite unexpectedly to see the children for 
herself. The grandmother feared the children would 
be shy and frightened, but, to their great astonish- 
ment, the younger came to the lady crying, "Mamma, 
mamma" The child's eye had seen a resemblance to 
its own mother. The lady, much affected, decided 
to adopt all three. — Der Glaubensbote. 



2479. GOD, Thought of. The Rev. Ebenezer 
Erskine, on the first Sabbath after his settlement 
at Stirling, allowed the congregation to continue 
singing considerably longer than usual before he 
rose to offer up the first prayer. Some of his elders, 
who had observed the circumstance, and appre- 
hended that it was the consequence of indisposition, 
when they saw him next day, made kind inquiries 
respecting his health. He told them that his delay- 
ing so long to stand up was owing to no bodily com- 
plaint ; but the days of grace he had enjoyed at 
Portmoak (where he was formerly minister) came 
afresh to his remembrance, with these words, " I am 
the God of Bethel ; " and his mind was so over- 
powered that he scarcely knew how to rise. 

2480. GOD, Thought of, avoided. When Mrs. 
Quickly is describing the death of Sir John Falstaff, 
a man who lived, as we all know, after this world, 
but who had good qualities sufficient to excite the 
love of many of his followers, she relates that the 
dying knight called out, " God, God, God ! " three 
times, and adds a sentence at once comic in its 
seriousness and awful in its satire, " Now I, to com- 
fort him, bid him 'a should not think of God." Was 
ever a deeper sermon preached than that sentence 1 
— /. Hain Frisicell. 

2481. GOD, Thought of, passing from the soul. 

An intelligent traveller in South Africa states that 
among the more degraded tribes he found one where 
no word was known in the language for a " Supreme 
Being." There was a word remembered but dimly 
by here and there an old man — one or two in a 
thousand — but entirely lost to the mass of the people, 
signifying, " Him that is above." By gradual steps 
the very name of the Supreme had faded out, after 
the vanishing faith in Him, from the savage soul. — ■ 
Huntington. 

2482. GOD, Trifling with. One day there hap- 
pened a tremendous storm of lightning and thunder, 
as Archbishop Leighton was going from Glasgow to 
Dunblane. He was descried, when at a distance, by 
two men of bad character. They had not courage 
to rob him, but, wishing to fall on some method of 
extorting money from him, one said, " I will lie 
down by the wayside as if I were dead, and you 
shall inform the archbishop that I was killed by 
the lightning, and beg money of him to bury me." 
When the archbishop arrived at the spot the wicked 
wretch told him the fabricated story. He sympa- 
thised with the survivor, gave him money, and 
proceeded on his journey. But when the man 
returned to his companion he found him really 
lifeless. 

2483. GOD, Trust in. When the late excellent 
Governor Briggs, of Massachusetts, received from 
the accidental discharge of a gun his death-wound, 
which carried him swiftly to his grave, the first 
words he uttered, as he turned, all bleeding and 
gory, to his wife, were these, " Be still, and know 
that I am God." — Rev. John G. Hall. 

2484. GOD, Trust in. Luther, when excommuni- 
cated by the Pope and proscribed by the Emperor, 
being asked by one where he would shelter himself, 
answered, sub ccelo, " Somewhere under the cope of 
heaven, where God shall please to cast me." — Trapp. 

2485. GOD, Voice of, heard in troubles. It 

has been said by Derham, in his "Physico -theology," 



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< 261 ) 



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that the deaf hear best in the midst of noise, during 
the ringing of bells and the rattling of the wheels 
of the carriages ; and I have often been able to 
confirm the suggestive remark from my own obser- 
vation. So, also, it may be that by the somewhat 
deaf ear of a languid faith shall be heard " the 
words of the book." Amidst the discords and dis- 
tractions which drown the outward sense, the assur- 
ance of a Divine voice among the affairs of men 
may be heard, audible if low. — Anon. 

2486. GOD, where found. When one asked 
where God was before heaven was created, St. 
Augustine answered, "He was in Himself." When 
another aske^ me the same question I said, " He 
was building nell for such idle, presumptuous, 
fluttering, and inquisitive spirits as you." — Luther. 

2487. GOD, with us. Horace Bushnell woke up 
in the night and said, " Oh, God is a wonderful 
Being ! " And when his daughter replied, " Yes ; 
is He with you?" the old man replied, "Yes, in a 
certain sense He is with me ; and I have no doubt 
He is with me in a sense I do not imagine." 

2488. GOD, -working in us. I have a clock in 
my house, the works of which can be taken out so 
as to leave standing the face, hands and all. Now, 
if it needs repairing, the workman can come and 
take out the works, and brush and oil the wheels, 
and put right whatever is amiss ; or he can bring 
an entirely new set of works and fit them into the 
case. Now I once thought that I had a poor set 
of works in me, and the Spirit of God would come 
and take them out, and put in another set, and that 
I should be a new creature in the same sense as that 
would be a new clock, except the exterior. But I 
do not believe that Scripture teaches this, nor does 
experience corroborate this view. God's Spirit de- 
velops that which is in us by nature, and teaches 
us how to use it, and inspires it to a higher endea- 
vour and a better success. God works in us — that 
is He stirs up our working power. — Beecher. 

2489. GOD'S care for us. A crew of explorers 
penetrate far within the Arctic circles in search of 
other expeditions that had gone before them — gone 
and never returned. Tailing to find the missing 
men, and yet unwilling to abandon hope, they 
leave supplies of food, carefully covered with stones, 
on some prominent headlands, with the necessary 
intimations graven for safety on plates of brass. 
If the original adventurers survive, ahd, on their 
homeward journey, faint yet pursuing, fall in with 
these treasures, at once hidden and revealed, the 
food, when found, will seem to those famished men 
the smaller blessing. The proof which the food 
supplies that their country cares for them is 
sweeter than the food. So the proof that God 
.cares for us is placed beyond a doubt ; the " un- 
speakable gift " of His Son to be our Saviour 
should melt any dark suspicion to the contrary 
from our hearts. — Rev. W. Arnot. 

2490. GOD'S cause, and our own. Terantius, 
captain to the Emperor Adrian, presented a peti- 
tion that the Christians might have a temple by 
themselves, in which to worship God apart from 
the Arians. The Emperor tore his petition and 
threw it away, bidding him ask something for him- 
self, and it should be granted. Terantius modestly 
gathered up the fragments of his petition, and said, 
with true nobility of mind, " If I cannot be heard 



in God's cause, I will never ask anything for 
myself." 

2491. GOD'S claims, first. Now Publius and 
Marcus cast lots which should dedicate the temple, 
and the lot fell to Marcus. So when Marcus was 
going to begin the dedication, and had his hand on 
the door-post of the temple, and was speaking the 
set words of prayer, there came a man running to 
tell him that his son was dead. But he said, " Then 
let them carry him out and bury him." So Marcus 
honoured the gods above his son, and dedicated the 
temple on the hill of the Capitol ; and his name was 
recorded on the front of the temple. — Dr. Arnold. 

2492. GOD'S time, Waiting for. I have seen, in 
the early hours of the morning twilight, the Alps 
appear under a sky still dark, their summits livid 
and frozen. The lake which bathed their feet 
stretched out a grey, motionless surface, and the 
pale rays of a setting moon seemed but to light up 
the dread kingdom of death. Some hours have 
passed away, when suddenly these same peaks be- 
come resplendent with life ; the glittering snow on 
the background of dazzling azure, the glaciers erect 
towards the east their bright ridges, the foaming 
torrents cutting with their cataracts the green 
mountain-brows, and the dark forest trembles in 
the morning wind. The lake, quivering in its turn, 
faithfully retraces in its blue mirror the incompar- 
able picture. Nature had not changed, but the sun 
had arisen. — Eugene Bersier. 

2493. GOD'S will, how it is to be done. A 

Sabbath-school teacher, instructing his class on that 
petition of the Lord's Prayer, " Thy will be done on 
earth, as it is in heaven," said to them, " You have 
told me, my dear children, what is to be done — the 
will of God ; and where it is to be done — on earth ; 
and how it is to be done — as it is done in heaven. 
How do you think the angels and the happy spirits 
do the will of God in heaven, as they are to be our 
pattern ? " The first child replied, " They do it 
immediately ; " the second, " They do it diligently ; " 
the third, " They do it always ; " the fourth, " They 
do it with all their hearts ; " the fifth, " They do it 
all together." Here a pause ensued, and no other 
children appeared to have any answer, but after 
some time a little girl arose and said, "Why, sir, 
they do it without asking any questions." — New 
Cyclopaedia of Anecdote. 

I 2494. GOD'S work, does not die with His 
workers. When Jabez Bunting, one of the greatest 
of Wesley's disciples, died, a minister of the Metho- 
dist denomination, in preaching his funeral sermon, 
closed a glowing peroration by saying, " When 
Bunting died the sun of Methodism set." A plain 
man in the audience immediately shouted, " Glory 
be to God ! that is a lie ! " — Taylor. 

2495. GOD'S works, Delight in. Peter the Great, 
when he saw sunrise, would express his wonder that 
men should be so stupid not to rise every morning 
to behold one of the most glorious sights in the 
universe. "They take delight," said he, "in gazing 
on a picture, the trifling work of a mortal, and at 
the same time neglect one painted by the hand of the 
Deity Himself. For my part," added he, " I am for 
making my life as long as I can, and therefore sleep 
as little as possible." 

2496. GOD'S works, superior to man's. A 



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minister asked an old negro his reasons for believing 
in the existence of God. " Sir," said he, " I have 
been here going hard upon fifty years. Every day 
since I have been in this world I see the sun rise in 
the east and set in the west. The north star stands 
where it did the first time I saw it ; the seven stars 
and Job's coffin keep on the same path in the sky, 
and never turn out. It isn't so with man's work. 
He makes clocks and watches ; they may run well 
for a while, but they get out of fix and stand stock 
still. But the sun and moon and stars keep on the 
same way all the while." 

2497. GOLD, a test. Voltaire was very grasping, 
and constantly intent upon increasing his fortune. 
Once, when a woman, supposed to have been 
drowned, was taken out of the Rh&ne, he is reported 
to have said, " Lay a piece of gold in her hand, and 
if she does not close it she is dead sure enough." — 
V Pdustration. 

2498. GOLD, and its value. There were left be- 
hind two or three hundred people, many of them gold- 
diggers, when the " Central America " went down. 
One who left the ship in one of the last boats that 
took the women describes what he saw in the cabin 
of the steamer, when all hope was gone and the 
great ship was about to go down. Men took out 
their gold. One said, holding his leather bag con- 
taining his long-toiled-for accumulation, " Here, 
take it who will, take it who will i It is no more 
use to me ; the ship is going down ! Take it who 
will ! " Others took out their gold-dust and scat- 
tered it broadcast over the cabin. " There," they 
said, " take it ; take it who will ! We are all going 
down. There is no more chance for us. The gold 
will do us no good." Oh what a comment that is 
on the truly valueless nature of riches when a man 
draws near to God ! "Riches profit not in the day 
of wrath, but righteousness delivereth from death." — 
Ryle. 

2499. GOLD, cannot save. Mr. Jeremiah Bur- 
roughs, a pious minister, mentions the case of a rich 
man who, when he lay on his sick-bed, called for 
his bags of money, and having laid a bag of gold 
to his heart, after a little he bade them take it 
away, saying, "It will not do ! it will not do ! " 

2500. GOLD, Clinging to. In excavating Pompeii, 
a skeleton was found with the fingers clenched round 
a quantity of gold. ... A man of business in the 
town of Hull, when dying, pulled a bag of money 
from under his pillow, which he held between his 
clenched fingers with a grasp so firm as scarcely to 
relax under the agonies of death. — Denton. 

2501. GOLD, Greed of. A poor man was met 
by a stranger while scoffing at the wealthy for not 
enjoying themselves. The stranger gave him a 
purse, in which he was always to find a ducat. As 
fast as he took one out another was to drop in, but 
he was not to begin to spend his fortune until he 
had thrown away the purse. He takes ducat after 
ducat out, but continually procrastinates and puts 
off the hour of enjoyment, until he has got "a little 
more," and dies at last counting his millions. — From 
the Russian. 

2502. GOLD, in the heart. Mr. Fuller was one 
day taken into the Bank of England, where one of 
the clerks, to whom he had occasion to speak, showed 
him some ingots of gold. He took one of them into 



his hand, examined it with some care, and then, 
laying it down, remarked to his friend, " How much 
better to have this in the hand than in the heart ! " 

2503. GOLD, Love Of. Some years ago the ship 
" Shanunga," on her way from Liverpool to New 
York, came in collision with a Swedish barque named 
the " Iduna," from Hamburg, with two hundred and 
six persons on board. The weather was very foggy, 
and the "Iduna " sank in about half an hour after the 
collision. Immediately the "Shanunga's" boats were 
put out, and, with one boat from the barque, picked up 
thirty-four persons only. One hundred and seventy- 
two persons, including the master, Captain Moberg, 
were lost. Captain Patten, of the " Shanunga," in 
narrating the catastrophe, said that no statement 
could exaggerate the horrors of the awful moment. 
All the survivors that were saved were picked up 
from the surface of the water. One cause why so 
few were saved was, that almost all of them had, 
when the cry went round that the vessel was sinking, 
seized their oelts of gold and silver, and tied them 
round their waists; thus those who attempted to 
save their gold lost both life and gold, being unable 
to sustain themselves till the boats could reach 
them. — Preacher's Lantern. 

2504. GOLD, Love of. The only sailor who perished 
in the "Kent Indiaman " was present in the hold very 
shortly after the commencement of the fire which 
destroyed the vessel, when, availing himself of the 
confusion, he hastened to the cabin of the second 
mate, forced open a desk, and took from thence 
400 sovereigns, which he rolled up in a handkerchief 
and tied round his waist ; but in attempting to 
leap into one of the boats he fell short, and the 
weight of his spoils caused him immediately to sink. 

— Whitecross. 

2505. GOLD, Love of. Midas longed for gold, 
and insulted the Olympians. He got gold, so that 
whatsoever he touched became gold, and he, with 
his long ears, was little better for it. Midas had 
misjudged the celestial music-tones ; Midas had 
insulted Apollo, and the gods gave him his wish 
and a pair of long ears, which also were a good 
appendage to it. What a truth in these old fables ! 

— Carlyle. 

2506. GOLD, Love of, illustrated. Tarpeia, the 
governor's daughter (when Pome was besieged), 
charmed with the golden bracelets of the Sabines, 
betrayed the fort into their hands, and asked, in 
return for her treason, what they wore on their left 
arms. . . . Tatius ordered the Sabines to remem- 
ber their promise. He was the first to take off his 
bracelet and throw it to her, and with that his shield. 
As every one did the same, she was overpowered by 
the gold and shields thrown upon her, and sinking 
under the weight, expired. — Plutarch {condensed). 

2507. GOLD, Power of. When discussing, one 
day, the necessity of church reform with a clergy- 
man, who, after being educated by the Dissenters, 
obtained a conviction of the purity of the Estab- 
lished Church, and a lucrative living within her 
pale at the same time, the late Robert Hall illus- 
trated this kind of logical process in a way unsur- 
passed in the history of sarcasm. The gentleman's 
constant refuge, when hard driven by the arguments 
of Mr. Hall, was, "I can't see it;" "I don't see 
it ;" "I cant see that at ail." At last Mr. Hall 
took a letter from his pocket, and wrote on the 



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GOOD 



back of it with his pencil in small letters the word 
"God." " Do you see that ? " "Yes." He then 
covered it with a piece of gold. " Do you see it 
now ? " " No." " I must wish you good morning, 
sir," said Hall, and left him to his meditations. — 
Clerical Anecdotes. 

2508. GOOD actions, delayed. When Mr. Baxter 
lost a thousand pounds which he had laid up for 
the erection of a school, he used frequently to 
mention the misfortune as an incitement to be 
charitable while God gives the power of bestowing, 
and considered himself as culpable in some degree 
for having so long delayed the performance of a good 
action, and suffered his benevolence to be defeated 
for want of quickness and diligence. 

2509. GOOD and evil, Conflict of. I stood some 
years ago near the fair city of Geneva, where two 
great rivers meet, but do not mingle. Here the 
Rh6ne, the arrowy Rhone, rapid and beautiful, 
pours out its waters of that heavenly blue which it 
is worth almost a pilgrimage to see, and there the 
Arve, frantic and muddy, partly from the glaciers 
from which it is so largely fed, and partly from 
the clayey soil that it upheaves in its impetuous 
path, meet and run side by side for miles, with 
no barriers, save their own innate repulsions each 
encroaching now and then into the province of the 
other, but beaten back again instantly into its own 
domain. Like mighty rival forces of good and evil 
do they seem, and for long — just as in the world 
around us — for long the issue is doubtful ; but if 
you look far down the stream, you find the frantic 
Arve is mastered, and the Rhone has coloured the 
whole surface of the stream with its own emblematic 
and beautiful blue. — TV. M. Punshon. 

2510. GOOD and evil heart contrasted. Put 

a strong magnet where grains of sand and soil and 
bits of iron are, and it will draw to itself only the 
metal ; and a good heart, as it meets good or evil, 
repels and turns away from the vile, and gathers to 
itself the good. The evil heart does not see the 
pure elements, but it is keenly alive to the vicious. 
On the same highway we see the ragpicker gather- 
ing rags for his bag, and the artist, with pencil and 
paper, gathering the shifting beauty of hill and 
vale, clouds and trees, and the sinuosities of rivers — 
a beautiful picture. Some gather mean and base 
things on the highway of life, while others gather 
all that is beautiful. In the same pond the white 
and the yellow lily grow. The one from the sur- 
rounding elements draws whiteness, purity, and 
fragrance ; and the other only yellow hues and no 
fragrance. — Rev. J. Spencer Kennard. 

2511. GOOD, Doing. Samuel Rogers, the poet, 
once gave a piece of good advice to his friend, Lady 
Holland. She had been complaining to the poet 
that she had nothing to do, and did not know how 
to employ her time, and that she felt very miserable 
in consequence. " I recommended her," said Rogers, 
"something new — to try to do a little good." And 
this story reminds me of another very similar one 
that is told of a celebrated physician. He had 
among his patients a middle-aged lady who was 
very wealthy and of a hypochondriac turn. She 
had the fixed idea that she was suffering from all 
kinds of diseases, which, however, were purely 
imaginary. The doctor was called in one day, and, 
knowing his patient, he wrote out a simple pre- 



scription and left it with her. It ran thus — "Do 
something for somebody." The lady acknowledged 
afterwards that she had taken the medicine, and 
that it had cured her ; and more than once in after 
years the doctor wrote out this same prescription — 
"Do something for somebody." — Rev. A. Bell, 23. A. 

2512. GOOD, for evil. On one occasion Lord 
Palmerston had decided to name a certain clergy- 
man to a vacant bishopric. A day or two after- 
wards he wrote to me to say that since he had made 

up his mind for Dr. he had received a letter 

from Lord Russell, with a request that a friend of 
his might be appointed to the vacant see. " If," he 
continued, " Russell's man be a good and proper 
man, I should wish to appoint him, because you 
know Russell once treated me in a very rough way, 
and I desire to show him that I have quite for- 
gotten it." — Earl of Shaftesbury. 

2513. GOOD, for evil. One day several persons 
saw a young man approach the River Seine, in Paris, 
with the intention of drowning his dog. Rowing 
into the centre of the stream, he threw the dog into 
the water. The poor creature attempted to climb 
up the side of the boat, but his cruel master always 
pushed him back with the oars. In doing this he 
himself fell into the water, and would certainly 
have been drowned had not his faithful dog 
instantly laid hold of him, and kept him above 
water till assistance arrived, when his life was 
saved. 

2514. GOOD, in all. When any one was speak- 
ing ill of another in the presence of Peter the Great, 
he at first listened to him attentively, and then 
interrupted him — "Is there not," said he, " a fair 
side also to the character of the person of whom you 
are speaking? Come, tell me what good qualities 
you have remarked about him." 

2515. GOOD, out of evil. During the siege of 
Sebastopol a Russian shell buried itself in the side 
of a hill outside the city, and opened a spring. A 
little fountain bubbled forth where the missile of 
death had fallen, and afforded to the weary troops 
encamped there an abundance of pure cold water 
during all the rest of the siege. What enemies 
mean shall do us evil often becomes a spring in the 
desert of privation and persecution. 

2516. GOOD, Transient effect of. Kitty Give, 
the actress, was a great admirer of Dr. Ashley's 
preaching, and used to say that she was " always 
vastly good for two or three days after his sermons, 
but that by the time Thursday came round all their 
effect v:as uvrri off." — Clerical Anecdotes. 

2517. GOOD deeds, and Christ. I heard of a 
man some time ago who was going to get into 
heaven in his own way. He did not believe in the 
Bible or the love of God, but was going to get in 
on account of his good deeds. He was very liberal, 
gave a great deal of money, and he thought the 
more he gave the better it would be for him in the 
other world. Well, this man dreamed one night 
that he was building a ladder to heaven, and that 
every good deed he did put him one round higher 
on this ladder, and when he did an extra good deed 
it put him up a good many rounds ; and in his 
dream he kept going up, until at last he got out of 
sight, and he went on and on doing his good deeds, 
and the ladder went up higher and higher, until at 



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GOODNESS 



last be thought he saw it run up to the very throne 
of God. Then in his dream he thought he died, 
and that a mighty voice came rolling down from 
above, " He that climbeth up some other way, the 
same is a thief and a robber," and down came his 
ladder, and he woke from his sleep and thought, 
" If I go to heaven, I must go some other way." 
My friends, it is by the way of Christ that we are 
to go to heaven. If a man has got to work his way 
there, who will ever get there? — Moody (condensed). 

2518. GOOD name, Value of. Fowell Buxton, 
when quite a little fellow, was sent to Dr. Burney's 
school. Upon one occasion he was accused by one 
of the teachers of talking during school hours, for 
which he was about to be punished. When Dr. 
Burney came in the boy appealed to him, and 
stoutly denied the charge. The teacher as stoutly 
maintained it ; but Mr. Burney stopped him, say- 
ing, "/ never found the boy telling a lie, and I will 
not disbelieve him now. 1 ' 

2519. GOOD things, not for the foolish. A 

foppish nobleman, seeing Descartes enjoying the 
pleasures of the table, said, " So, sir, I see philoso- 
phers can indulge in the greatest delicacies and good 
cheer." "Why not?" replied the other. "Do 
you really entertain such an idea as to imagine 
Providence intended all good things for the foolish 
and ignorant 1 " 

2520. GOOD word, Every one's. "What evil 
have I done ? " said Aristides, when one told him 
that he had every one's good word. — Van Doren. 

2521. GOOD words, Influence of. It is reported 
of a clergyman in Wiltshire that he was walking 
near a brook, when he observed a woman washing 
wool in a sieve in the stream. He engaged in con- 
versation with her, and from some expression she 
dropped, asked her if she knew him. " Oh yes, sir," 
she replied; "and I hope I shall have reason to 
bless God to eternity for having heard you preach 
some years ago ; your sermon was the means of 
doing me great good." " I rejoice to hear it ; pray 
what was the subject ?" "Ah, sir, I can't recol- 
lect that, my memory is so bad." " How, then, can 
the sermon have done you so much good, if you 
don't remember even what it was about ? " " Sir, 
my mind is like this sieve ; the sieve does not hold 
the water, but as the water runs through it cleanses 
the wool ; so my memory does not retain the words 
I hear, but as they pass through my heart, by God's 
grace, they cleanse it. Now I no longer love sin, 
and every day I entreat my Saviour to cleanse me 
from all sin." 

2522. GOOD work, Encouragement in. Almost 
the last work in which John Wesley was engaged 
was to write to Wilberforce, urging him to go on, 
in the name of God and in the power of his might, 
in opposing "that execrable villainy (the slave-trade) 
which is the scandal of religion, of England, and of 
human nature." — Punshon. 

2523. GOOD works, and Christ. He (George 
Herbert) continued meditating and praying and 
rejoicing, till the day of his death, and on that day 
said to Mr. Woodnot, " My dear friend, I am sorry 
I have nothing to present to my merciful God but 
sin and misery ; but the first is pardoned, and a 
few hours will now put a period to the latter ; for 
I shall suddenly go hence, and be no more seen." 



Upon which expression, Mr. Woodnot took occa- 
sion to remember him of the re-edifying Layton 
Church and his many acts of mercy ; to which he 
made answer, saying, " They be good works if they 
be sprinkled with the blood of Christ, and not other- 
wise." — Izaao Walton. 

2524. GOOD works, and evil. A popish priest 
once argued with me in this manner — " Evil works 
are damned ; therefore good works justify." I 
answered, " This your argument is nothing worth ; 
it concludes not ratione contrariorum ; the things 
are not in connection. Evil works are evil in com- 
plete measure, because they proceed from a heart 
that is altogether spoiled and evil ; but good works, 
yea, even in an upright Christian, are incompletely 
good ; for they proceed out of a weak obedience 
but little recovered and restored." — Luther. 

2525. GOOD works, Hindrance of. It is found 
in some of the American lakes that the boats 
are strangely hindered in their progress. They 
are drawn downwards, and the use of the oar 
is difficult, and this is because of the magnetic 
power of deep mud concealed below the surface of 
the waters. So it is in the lives of men and the 
life of the world. Good works are vessels that 
cannot advance without difficulty over the waves of 
life ; this is because of old evil which, as mud, has 
slowly gathered. There must be purgation ; new 
proclaimings and enforcings of truth must become 
as the powerful cleansing flow of a great stream. — 
Lynch. 

2526. GOODNESS, Beneficial influence of. On 

a hot summer's day, some years ago, I was sailing 
with a friend in a tiny boat on a miniature lake 
enclosed like a cup within a circle of steep, bare 
Scottish hills. On the shoulder of the brown sun- 
burnt mountain, and full in sight, was a well with 
a crystal stream trickling over its lip, and making 
its way down towards the lake. Around the well's 
mouth and along the course of the rivulet a belt 
of green stood out in strong contrast with the iron 
surface of the rocks all around. We soon agreed 
as to what should be made of it. There it was, a 
legend clearly printed by the finger of God on the 
side of these silent hills, teaching the passer-by how 
needful a good man is, and how useful he may be 
in a desert world. — W. Arnot. 

2527. GOODNESS, may be misunderstood. Isaac 
Hopper, a Quaker, who lived in Philadelphia, met a 
black man in the street, named Cain, and took him 
before a magistrate to be fined for profane swear- 
ing. Twenty years later the two men met again, 
and the kind heart of Mr. Hopper was touched 
when he saw what a sad change time had wrought 
in the appearance of his old acquaintance. " Dost 
thou remember me ? " asked the Quaker, shaking- 
hands with the forlorn creature as he spoke. " I 
had thee fined for swearing." " Yes, indeed I do," 
answered the poor coloured man. "I remember 
what I paid as well as if it had been yesterday." 
" Well, did it do thee any good ? " " No, never a 
bit," said Cain. "It made me mad to have my 
money taken from me." Mr. Hopper told the 
poor man to count up the interest on the fine, and 
then paid him principal and interest, adding, " / 
meant it for thy good Cain ; and I am sorry it did 
thee any harm." — Biblical Treasury. 

2528. GOODNESS, Power of, illustrated. The 



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GOSPEL 



old Grecian fable tells us that when Ulysses sailed 
past the island of the sirens he listened a moment 
to the sorcerers' music ; and to prevent himself and 
crew from being lured to the shore, he stopped their 
ears with wax and had himself tied to the mast 
of the ship. Thus, as the story goes, they passed 
in safety the fatal strand. But when Orpheus, in 
search of the Golden Fleece, went by the same 
coast, he, being a masterly musician, set up better 
music than that of the sirens, and so enchanted his 
crew with his own sweet melodies, that, without the 
use of either thongs or wax, they all sailed safely 
past the sorcerer's isle. — Dr. Thain Davidson. 

2529. GOSPEL, a novelty. When Le Tourneau 
preached the Lent sermon at St. Benoit, at Paris, 
Louis XIV. inquired of Boileau if he knew any- 
thing of a preacher called Le Tourneau, whom 
everybody was running after. " Sire," replied 
the poet, "your Majesty knows that people always 
run after novelties : this man preaches the gospel." 
Boileau's remark as to the novelty of preaching the 
gospel in his time brings to mind the candid con- 
fession of a Flemish preacher, who, in a sermon 
delivered before an audience wholly of his own order, 
said, " We are worse than Judas. He sold and de- 
livered his Master; we sell Him too, but deliver Him 
not. " — Spurgeon. 

2530. GOSPEL, a savour of life and death. 

When Fletcher, of Madeley, was once preaching 
on Noah as a type of Christ, and while in the midst 
of a most animated description of the terrible day 
of the Lord, he suddenly paused. Every feature of 
his expressive countenance was marked with painful 
feeling, and striking his forehead with the palm of 
his hand, he exclaimed, " Wretched man that I am ! 
Beloved brethren, it often cuts me to the soul, as 
it does at this moment, to reflect, that while I have 
been endeavouring by the force of truth, by the 
beauty of holiness, and even by the terrors of the 
Lord, to bring you to walk in the peaceable paths 
of righteousness, I am, with respect to many of you 
who reject the gospel, only tying millstones round 
your neck to sink you deeper in perdition ? " The 
whole church was electrified, and it was some time 
before he could resume his discourse. 

2531. GOSPEL, A sufficient. One day a poor 
half-witted man, called poor Joseph, entered the 
church of Dr. Calamy, and heard for the first time 
that " Christ Jesus came into the world to save 
sinners, even the chief." That saying entered his 
heart, and trudging homewards, with his burden on 
his back, he kept saying to himself, "Joseph never 
heard such news before ; Christ Jesus the Lord, who 
made all things, came into the world to save sinners 
like Joseph; and this is true — it is a faithful say- 
ing ! " This continued to be all his gospel, but it 
was enough for him, both in life and in death. 

2532. GOSPEL, and events of the day. Chry- 

sostom, the great preacher of the early Church, 
thrilled the multitudes in Antioch and Constanti- 
nople by applying the principles of the Gospel to the 
events of the day — to the policy of the Government 
and the habits of the people. His sermons throw 
a flood of light on the history of the East in the 
fourth century. Gregory of Nazianzen in the 
Eastern Church, and Ambrose and Augustine in the 
Western, imitated the golden-mouthed orator. — 
Christian Age. 



2533. GOSPEL, and its enemies. Luther heard, 
one day, a nightingale singing very sweetly near a 
pond full of frogs, who, by their croaking, seemed 
as though they wanted to silence the melodious bird. 
The Doctor said, " Thus 'tis in the world ; Jesus 
Christ is the nightingale, making the gospel to be 
heard ; the heretics and false prophets, the frogs, 
trying to prevent His being heard." — Luther's Table 
Talk. 

2534. GOSPEL, and its opponents. A captain 
once rushed into the presence of the general in hot 
haste, and said, "General, we can never fight them, 
they are so numerous ; we can never conquer them." 
"Captain," said the general coolly, " we are not 
here to count them, but we are here to conquer them, 
and conquer them we must." And conquer them 
they did. — Rev. Ossian Davies. 

2535. GOSPEL, and its pioneers. The true 
spirit of the pioneers of the gospel has always been 
like that of our Edward the Third, amid the fiery 
sands of Syria, where his small force of soldiers 
"fainted, died, deserted, and seemed to melt away." 
But his prowess made light of it, and he said, " / 
w itt go on, if I go on with no other follower than 
my groom." — B. 

2536. GOSPEL, and its pioneers. Felt much 
turmoil of spirit in view of having all my plans for 
the welfare of this great region and the teeming 
population knocked on the head by savages to- 
morrow. (At the confluence of the Loangvva it 
seemed certain he and his followers were to die.) 
But I read that Jesus came and said, " All power 
is given unto Me in heaven and in earth. Go ye, 
therefore, and teach all nations. And lo, I am with 
you alway, even unto the end of the world." It is 
the word of a gentleman of the most sacred and 
strictest honour, and there is an end on't. I will 
not cross furtively by night, as I intended ; it w T ould 
appear as flight, and should such a man as I flee ? 
Nay, verily. I shall take observations for lati- 
tude and longtitude to-night, though they may be 
the last. I feel quite calm now, thank God. — Dr. 
Livingstone. 

2537. GOSPEL, and progress. Those who have 
studied Hogarth's wonderful pictures, vivid and ac- 
curate reproductions of scenes in our national life 
when Wesley preached, will be able to appreciate 
the coarse brutality, the utter grossness, of that 
licentious age — the sin that was "naked and not 
ashamed." . . . We sing at our watch-night ser- 
vices — 

" How many pass the guilty night 
In revellings and frantic mirth! " 

A somewhat unnecessary confession of the sins of 
our neighbours. The first Methodists sang — 

" Oft have we passed the guilty night 
In revellings and frantic mirth ! " 

These very persons had passed "the guilty night''' 
in rioting and drunkenness, in chambering and wan- 
tonness. — Dr. Greeves. 

2538. GOSPEL, Another. The assurance of some 
sceptics, who boast that they once believed the 
Bible, but have now got beyond all that, and are 
following new and greater light, is very fairly illus- 
trated by the story of the Hibernian sailor who was 
left one night in charge of the helm, with directions 
from the captain to keep his eye on a certain star, 



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and steer the vessel directly towards it, which he 
promised faithfully to do. The captain went below, 
and fell asleep. After a while he awoke, went on 
deck, and found the vessel sailing in a course 
exactly opposite to that in which he had directed 
the helmsman to steer. " What does all this mean, 
Patrick?" "Faith, captain, ye must pick me out 
another star, for I've sailed clear by that one ! " 
Just so, many have turned their back on God, and 
heaven, and light, and peace, and think they have 
sailed by all the revelations of God, and want some 
one to pick them out another star. — H. L. Hastings. 

2539. GOSPEL, Attraction of. It is amusing to 
read of Archbishop Sharp's commanding the militia 
to be sent to disperse the crowd who had gathered 
on the hillside to hear Mr. Blackadder, and of his 
being informed that they had all gone an hour be- 
fore to attend the sermon. — Spurgeon. 

2540. GOSPEL, Attractions of. An eminent 
minister of New York said to me some time ago, 
"I have a very large audience, but they are all 
Christians. I can't get the worldly people to come 
in and listen to me. I hear that a good many 
worldly people come to hear you. You must preach 
some very strange things. What did you preach 
about yesterday ? " " Well," I replied, " I preached 
yesterday morning on, ' Seek ye the Lord while He 
may be found ; ' and in the evening I preached 
about, 'Strive to enter in at the strait gate.'" 
Said he, " Is that all 1 " " Yes," I replied, " that 
is alL" — Talmage. 

2541. GOSPEL, cannot be bought. One sharp 
winter's day a poor woman stood at the window of 
a king's conservatory, looking at a cluster of grapes, 
which she longed to have for her sick child. She 
went home to her spinning-wheel, earned half-a- 
crown, and offered it to the gardener for the grapes. 
He waved his hand and ordered her away. She 
returned to her cottage, snatched the blanket from 
her bed, pawned it, and once more asked the gardener 
to sell her the grapes, offering him five shillings. 
He spoke furiously to her, and was turning her out, 
when the princess came in, heard the man's passion, 
saw the woman's tears, and asked what was wrong. 
When the story was told she said, " My dear woman, 
3'OU have made a mistake. My father is not a mer- 
chant, but a king ; his business is not to sell, but to 
give ; " so saying, she plucked the cluster from the 
vine and dropped it into the woman's apron. 

2542. GOSPEL, Changes wrought by. In 1823 
I found the natives of Rarotonga all heathens ; in 
1834 they were all professing Christians. At the 
former period I found them with idols and heathen 
temples ; these in 1834 were destroyed, and in their 
stead there were three spacious and substantial 
places of Christian worship, in which congregations 
amounting to six thousand persons assembled every 
Sabbath-day. I found them without a written 
language, and I left them reading in their own 
tongue the "wonderful works of God." I found 
them without a knowledge of the Sabbath, and when 
I left them no manner of work was done during that 
sacred day. When I found them they were ignorant 
of the nature of Christian worship ; and when I left 
them I am not aware that there was a house in the 
island where family prayer was not observed every 
morning and every evening. — Rev. John. Williams. 

2543. GOSPEL, Changes wrought by. Two 



wicked men, whose doubtful celebrity was almost 
coextensive with the county in which they lived, 
agreed to fight a pitched battle to settle the question 
which was the better (?) man. But, as no particular 
date could be readily fixed, it was determined that, 
be when and where it might, the very next time 
they met the battle should come off. In the interval 
one of them heard a Primitive Methodist preach a 
powerful sermon, and it resulted in his thorough 
conversion. Shortly after this he went to a camp- 
meeting at some distance, when lo ! one of the first 
persons he saw among the crowd was his old an- 
tagonist. Naturally the engagement to fight the 
first time they should meet flashed across the con- 
vert's mind, and though he no longer felt inclined 
to keep the bargain, he feared his foe would insist 
on its fulfilment. For some time, therefore, he was 
under considerable fear lest his old acquaintance 
should see him. But, to his great relief, he noticed 
the latter deeply interested in the proceedings ; nay, 
he even saw tears streaming from his eyes. Losing 
all fear of a fight, he now made his way to him, and 
offered him his hand. He soon learnt that his old 
companion had been eyeing him with the same feel- 
ings that had occupied his own breast, and that the 
same change that he had recently undergone had 
likewise been experienced by the other. And no 
sooner were they relieved of their groundless appre- 
hensions than they pledged their troth to each other 
as future friends and fellow-labourers in the cause 
of the Lord. — W. Antliff, D.D. [abridged). 

2544. GOSPEL, Comfort of. Some one speaking 
in the hearing of the late Daniel Webster of the 
sublime poetry of the Old Testament, the latter 
at once and seriously replied, " Ah, my friend, the 
poetry of Isaiah and Job and Habakkuk is grand 
indeed ; but when you have lived, as I have, sixty- 
seven years, you will give more for the fourteenth or 
seventeenth chapter of John's Gospel, or for one of 
the Epistles, than for all the poetry in the Bible." 

2545. GOSPEL, Different aspects of. It is re- 
lated of John Wesley that, preaching to an audience 
of courtiers and noblemen, he used the " generation 
of vipers" text, and flung denunciation right and 
left. " That sermon should have been preached at 
Newgate," said a displeased courtier to Wesley on 
passing out. " No," said the fearless apostle ; "my 
text there would have been, 1 Behold the Lamb of 
God, which taketh away the sin of the world ! " 

2546. GOSPEL, duty of spreading it. Huber, 
the great naturalist, tells us that if a single wasp dis- 
covers a deposit of honey or other food he will return 
to his nest and impart the good news to his com- 
panions, who will sally forth in great numbers to 
partake of the fare which has been discovered for 
them. Shall we who have found honey in the rock 
Christ Jesus be less considerate of our fellow-men 
than wasps are of their fellow-insects ? — Spurgeon. 

2547. GOSPEL, Firmness of. My dear grand- 
father, after having preached the gospel sixty-three 
years in one place, came to die ; and as one of my 
uncles stood at his bedside he quoted that hymn — 

*' Firm as the earth Thy gospel stands." 

Said he, "James, I do not like Dr. Watts' saying, 
' Firm as the earth ; ' why, the earth is slipping and 
sliding away under my feet even now. James, I 



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want something firmer than the earth now ; I like 
the Doctor better when he sings — 

■ ' Firm as His throne His promise stands.' 

Ah, that is it ; we want something as firm as the 
4 throne of God ' ! " — Spurgeon. 

2548. GOSPEL, for all. I heard of a woman 
once who thought there was no promise in the Bible 
for her ; they were all for other people. One day she 
got a letter, and when she opened it, found it was 
not for her at all, but for some other woman of the 
same name. It led her to ask herself, " If I should 
find some promise in the Bible directed to me, how 
should I know that it meant me, and not some other 
woman ? " And she found out that she must just 
take God at His word, and include herself among 
the " whosoevers " and the " every creatures " to ' 
whom the gospel is freely preached. — Moody. 

2549. GOSPEL, for all. It happened, one even- 
ing, soon after I began my journey up the country, 
that I found my way to the homestead of a Dutch 
Boer, of whom I begged a night's lodging. It was 
nightfall, and the family must soon go to rest. 
But first, would the stranger address some words of 
Christian counsel to them ? Gladly I assented, and 
the big barn was resorted to. Looking round on 
my congregation, I saw my host and hostess with 
their family. There were crowds of black forms 
hovering near at hand, but never a one was there 
in the barn. I waited, hoping they might be coming. 
But no ; no one came. Still I waited as expecting 
something. "What ails you?" said the farmer. 
"Why don't you begin ? " " May not your servants 
come too?" I replied. "Servants!" shouted the 
master ; " do you mean the Hottentots, man ? Are 
you mad to think of preaching to Hottentots ? Go 
to the mountains and preach to the baboons ; or, if 
you like, I'll fetch my dogs, and you may preach to 
them ! " This was too much for my feelings, and 
tears began to trickle down my cheeks. I opened 
my New Testament, and read out for my text the 
words, " Truth, Lord : yet the dogs eat of the crumbs 
that fall from their masters' 1 table." A second time 
the words were read, and then my host, vanquished 
by the arrow from God's own quiver, cried out, 
" Stop ! you must have your own wa}\ I'll get you 
all the Hottentots, and they shall hear you." The 
barn soon filled with rows of dark forms, whose 
eager looks gazed at the stranger. I then preached 
my first sermon to the heathen. I shall never forget 
that night. — Dr. Moffat (condensed). 

2550. GOSPEL, for man. A band of mission- 
aries and native teachers spent a night on Darnley 
Island, when a project was formed to establish a 
mission on Murray Island. Some of the natives of 
this island seemed specially intent on intimidating 
the teachers, and convincing them that a mission 
there was perfectly hopeless. " There are alligators 
there," said they, "and snakes and centipedes." 
"Hold!" said Tepeso, one of the teachers, "are 
there men there ? " " Oh yes," was the reply, "there 
are men ; but they are such dreadful savages that 
it is no use your thinking of living among them." 
"That will do," responded Tepeso. "Wherever 
there are men missionaries are bound to go ! " 

2551. GOSPEL, for rich and poor. Old Bishop 
Latimer, it is said, in a coarse frieze gown, trudged 
a-foot, his testament hanging at one end of his 



leathern girdle, and his spectacles at the other, and 
without ceremony instructed the people in rustic 
style from a hollow tree ; while the courtly Ridley, 
in satin and in fur, taught the same principles in 
the cathedral of the metropolis. 

2552. GOSPEL, for the poor. A preacher should 
needs know how to make a right difference between 
sinners — between the impenitent and confident and 
the sorrowful and penitent ; otherwise the whole 
Scripture is locked up. When Amsdorf began to 
preach before the princes at Schmalcalden, with 
great earnestness he said, " The gospel belongs to the 
poor and sorrowful, and not to you princes, great 
persons, and courtiers that live in continual joy 
and delight, in secureness, void of all tribulation." — 
Luther s Table Talk. 

2553. GOSPEL, Freeness of. Adam Clarke, 
preaching once on the freeness of the gospel, that it 
was to be obtained " without money and without 
price," said, "Yes, the water of life is free ; but you 
must pay for the pitchers that hold it." 

2554. GOSPEL, Going to preach. When I was 
converted I was clerk for a merchant. I told my 
father I was going to give that business up and 
preach the gospel. He said, "Where will you 
preach ? " I answered, " There must be some place 
for me between here and the Rocky Mountains." 
And so I started fifty-two years ago. — Br. S. H. 
Tyng. 

2555. GOSPEL, Harmony of. One of Dr. Mac- 
knight's parishioners, a humorous blacksmith, 
who thought that his parson's writing of learned 
books was a sad waste of time, being asked if the 
Doctor was at the manse, answered, " Na, na; he's 
gane to Edinbro' on a verra useless job." The 
Doctor had gone off to the printer with his laborious 
and valuable work, " The Harmony of the Four 
Gospels." On being asked what this useless work 
might be which engaged his minister's time and 
attention, the blacksmith replied, " He's gane to 
male four men agree ivha ne'er cast out*'' 

2556. GOSPEL, Helping the progress of. At a 

missionary meeting where a number of coloured 
people were present the hymn, " O'er the gloomy 
hills of darkness," was sung while the collection 
was being taken. One woman was very energetic 
in the line, "Fly abroad, thou mighty gospel," but 
she shut her eyes when the box came near. An old 
negro who was collecting, seeing this, said, "It no 
use singing ' Fly 'broad ' 'cept you give something 
to find wings to fly with. And," said he, giving her 
a nudge with the box, " put a feather in his wings." 
—Dr. Antliff. 

2557. GOSPEL, hidden to men. All along the 
Malabar coast there is that ancient interesting 
church of Syrian Christians. Their number is about 
three hundred thousand. They call themselves the 
Christians of St. Thomas, and claim to have sprung 
from the preaching of St. Thomas himself. ... In 
one of their out-of-the-way churches there is a very 
ancient tablet which has become an object of in- 
terest to the antiquarian world. Tiie tablet, which 
is let into the wall, shows a cross with an inscription 
beneath in some dead, unknown tongue. I asked 
an official of the church what the inscription meant. 
" He didn't know — none of them knew." The 



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GOSPEL 



inscription is, I believe, in the Pehlavi, a long-extin- 
guished dialect of the ancient Persian, and I was 
afterwards told its meaning — "God forbid that I 
should glory save in the cross of Christ Jesus my 
Lord." But the language before their eyes day 
after day is as dead to them as they are to the truth 
it expresses. — Rev. W. Johnson, B.A. 

2558. GOSPEL, how it should be preached. I 

have heard on a calm summer's evening the sweet 
tones of a human voice brought to my ears from the 
farther side of a deep valley. The day was over 
and gone ; night, with its gloom and sadness, had 
fallen upon the land ; and not a sound was heard 
save the murmur of the river and that solitary voice 
singing some native air well known there among the 
mountains for generations past. The voice wandered 
over the hills, lingered in the caves of the rocks, 
trembled among the tree-branches, and filled the 
night air with its soft pathetic notes. It was a sigh 
breaking into a song ; and it created in the mind of 
the listener longings that cannot be put into words 
— longings for the years that had been, and for the 
friends, companions, and fathers who were gone ; 
longings also for the perfect good, the state in which 
all discord has ceased and life is restful, harmonious, 
and eternal. Our preaching ought to resemble that 
voice, and should come upon the people burdened tvith 
love, subdued with tenderness, saturated with the 
genius of the gospel — a "sweet lyric song," having 
power to call forth their best aspirations, to inspire 
longings for "the things which are not seen," to 
wean their hearts from the vain show in which so 
many live, and to fix their minds upon Christ and 
God and heaven. — Thomas Jones. 

2559. GOSPEL, how so difficult to preach. "My 

best presentations of the gospel to you are so incom- 
plete ! Sometimes, when I am alone, I have such 
sweet and rapturous visions of the love of God and 
the truths of His Word, that I think if I could speak 
to you then I should move your hearts. I am like 
a child who, walking forth some sunny morning, 
sees grass and flowers all shining with drops of dew. 
' Oh,' he cries, ' I'll carry these beautiful things to 
my mother ! ' and, eagerly plucking them, the dew 
drops into his little palm, and all the charm is gone. 
There is but grass in his hand, and no longer pearls. 
— Beecher. 

2560. GOSPEL, in a sentence. There was once 
a caravan numbering in its company a godly and 
devoted missionary. As it passed along a poor 
old man was overcome by the heat and labour of 
the journey, and, sinking down, was left to perish 
on the road. The missionary saw him, and when 
the others had passed along, kneeling down by his 
side, whispered in his ear, " Brother, what is your 
hope ? " The dying man raised himself a little to 
reply, and with great effort answered, " The blood 
of Jesus Christ cleanseth from all sm," and soon ex- 
pired. The missionary was greatly astonished at 
the answer, and in the calm and peaceful appearance 
of the man, he felt assured he had died in Christ. 
"How or when," he thought, "could this man, 
seemingly a heathen, have got this hope ? " As he 
thought of it he observed a piece of paper grasped 
tightly in the hand of the corpse. He succeeded 
in getting it out. What do you think was his sur- 
prise and delight when he found it was a single leaf 
of the Bible, containing the first chapter of the First 
Epistle of John, in which these words occur ! On 



that one page the man had found the gospel of 
salvation. — If. L. Hastings. 

2561. GOSPEL, is glad tidings. During a time 
of great awakening in America, through the instru- 
mentality of Mr. Whitefield, Mr. Rowland, a truly 
pious and eloquent man, being invited to preach in 
the Baptist church of Philadelphia, proclaimed the 
terrors of the Divine law with such energy to those 
whose souls were already sinking under them that 
not a few fainted away. His error, however, was 
publicly corrected by the Rev. Gilbert Tennent, 
who, standing at the foot of the pulpit, and seaing 
the effect produced on the assembly, interrupted 
andarrested the preacher by this address : — "Brother 
Rowland, is there no balm in Gilead ? — is there no 
physician there ? " Mr. Rowland, on this, imme- 
diately changed the tenor of his address, and sought 
to direct to the Saviour those who were overwhelmed 
with a sense of their guilt. 

2562. GOSPEL, Light of. It was early morning, 
and we were travelling high up on the Himalayas. 
To the left of us we knew there were deep valleys, 
but we could see nothing of them, for there was a 
thick mist covering them all. As we rode on we 
heard the sounds of awakening life — the crowing of 
cocks and the ring of the axe here and there, which 
told of the man beginning his day's labour. We 
continued on our way, and at last turned a corner. 
My friend said to me, "Look there !" and straight 
before us, about seventy miles off, were three great 
peaks of the Himalayan range clothed in spotless 
snow — all of them over 25,000 feet high. As we 
stood entranced looking at the pure white of those 
spotless mountains, it seemed as if some invisible 
hand had touched one of them with carmine — it 
glowed like a carbuncle ; then the next peak began 
to glow, and then, little by little, the whole three 
became blood-red, and we looked — there was the 
sun rising. Oh, it was a wonderful sight ! We 
were in the quiet shadow ; all around us was mist, 
and there was the sun afar off on the distant 
peaks. I have often thought of that, and it has 
been to me in dark moments a parable and a pro- 
phecy. I have been travelling recently in places 
where I have thought all spiritual life was dead, and 
the light of the gospel to be obscured by the im- 
penetrable mist of unbelief, but at times I have 
been convinced that there was an unseen but real 
movement of life in many places, and ever and anon 
I have seen the Sun of Righteousness awakening 
some to the blessed light of the more perfect day. — 
Wardlaw Thompson. 

2563. GOSPEL, Loyalty to. During the late 
Civil War in America those who were loyal dis- 
played the banner of the United States on almost 
every house throughout the country. Such was the 
case in the town of Fredericksburg. But when the 
inhabitants found that Stonewall Jackson and a 
regiment of Confederate soldiers were approaching, 
they were all, with one exception, frightened, and 
concealed their signs of loyalty. An elderly woman 
named Barbara Frike had the courage to display 
the banner outside the window. When the general 
saw it he ordered the soldiers to fire at it. In the 
midst of the fire and the smoke the old dame put 
her head out, and shouted with an electric voice, 
" Strike my grey head if you like, but spare the 
banner of my country ! " Her courage overpowered 
the general, and he ordered his men to let her alone. 



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The gospel of Christ, unadulterated in its scriptural 
simplicity, has been the banner of our country for 
ages. — Br. Rees. 

2564. GOSPEL, Mainspring of. In a watch the 
hands and the larger and smaller wheels are moved 
by a power residing in a little spring. There is the 
secret force that moves the whole. Go into a large 
manufacturing establishment. If you will notice 
carefully, you will perceive a large shaft running 
the whole length of the building. To this are 
attached wheels, and bands go from these wheels 
to other wheels, and in these is inserted short 
shafting, and to it are attached augers, saws, 
knives, and chisels ; and by these an immense 
amount of mechanical work is done. But what is 
the cause of all this motion ? Where is the secret 
power which makes all this machinery do the work 
of five hundred men ? The answer is easily given. 
It is steam. Let the steam go down, and this 
whole machinery would become as still and silent 
as the grave. So is the love of Christ the main- 
spring of the gospel — the motive-power which puts 
all the machinery of Christianity in operation. — 
Rev. C. M. Temple. 

2565. GOSPEL, may be ashamed of us. Dr. 

Murray was made Warden of Manchester by James 
the First. There was little to do, and Murray had 
neither the ability nor the inclination to do much. 
The Warden was expected to preach but seldom, and 
Murray did not intend to preach at all. Murray 
was a gentleman in holy orders, and had nothing 
else to qualify him for either a preacher or a bishop. 
He once, it is said, preached before the King from 
the text, "lam not ashamed of the gospel of Christ," 
to which James uttered the response, spiced with an 
oath, " But the gospel may well be ashamed of 
thee."— Dr. Halley. 

2566. GOSPEL, needs spiritual ears to appre- 
ciate it. Alphonse Karr heard a gardener ask his 
master's permission to sleep for the future in the 
stable; "for," said he, "there is no possibility of 
sleeping in the chamber behind the greenhouse, 
sir ; there are nightingales there, which do nothing 
but guggle, and keep up a noise all the night." 
The sweetest sounds are but an annoyance to those 
who have no musical ear ; doubtless the music of 
heaven would have no charms to carnal minds ; cer- 
tainly the joyful sound of the gospel is unappre- 
ciated so long as men's ears remain uncircumcised. 
— Spur g eon. 

2567. GOSPEL, Penetrating power of. Down 
by Mitcham, when the lavender is growing, if you 
take a house there you will discern a smell of 
lavender ; you may shut the windows and close 
the doors, but when any persons enter a whiff of 
lavender enters with them — you cannot help it ; 
and if you live where the gospel is preached at all 
you will be sure to hear it and made to know of it. 
It is God's intention that you should. It is a voice 
that comes unasked and undesired, but come it 
does. — Spur g eon. 

2568. GOSPEL, Pertinence of. A minister named 
Greer, while preaching in Scott county, Virginia, 
recently, on the prodigal son, was fired at by a 
dissipated young man, who believed the discourse 
was directed against himself. He managed to 
escape, and the clergyman, who was uninjured, 



explained that he knew nothing regarding his 
assailant. 

2569. GOSPEL, Power of. A chief of a distant 
tribe, whose name was Mosheu, visited Kuruman. 
As he could understand the Bechuana language, 
Mr. Moffat availed himself of the opportunity to 
speak of the "one thing needful," but without 
apparent effect. After some time he repeated his 
visit to Kuruman, bringing with him a very large 
retinue. He was agonising to enter the kingdom 
of God. " When first I visited you," he said to 
Mr. Moffat, " I had only one heart, but now I have 
come with two. I cannot rest ; my eyes will not 
slumber, because of the greatness of the things you 
told me on my first visit." 

2570. GOSPEL, Power of. I had the privilege 
of dedicating a country church in a neighbour- 
hood surrounded almost entirely with infidels. The 
preacher directed my attention to a tall, vigorous 
man in the congregation, and said he would give 
me his history when the service was over. He was, 
it seems, a violent, close-fisted man. Not a solitary 
farthing could anybody get out of him for the salva- 
tion of souls. " He went to the altar a few months 
ago," said the minister, "and gave his heart to 
Jesus." The infidels in the community said, " Wait 
a little while — touch his pocket, and you will see 
where his religion is." "Presently I came to him 
with my subscription-paper, and spoke of our em- 
barrassment for the want of a church." "Well," 
said the man, "let us build a house." " What will 
you give ? " " Ten pounds," was the prompt reply ; 
and the minister passed through the community 
with the subscription-paper, at the head of which 
was this amount, written in the gentleman's own 
handwriting, which surprised everybody. A few 
days afterward a most trying circumstance occurred. 
His dear wife trembled for him. "Oh ! my husband," 
she exclaimed, "don't go." His reply was, "I 
must go ; my duty calls me there. I am perfectly 
cool and collected. I will not say a word or do a 
thing out of the way." He passed through the fiery 
ordeal without the least taint of anger. The com- 
munity then said, " Surely there is something in this ; 
you have reached his pocket, you have conquered 
his anger, and you have subdued the man. "There 
is power in this gospel of Christ." — Bishop Bowman 
{condensed). 

2571. GOSPEL, Preach the. Sir Richard Hill 
was originally greatly opposed to what he considered 
the irregularity of his brother preaching in the open 
air. He little supposed that he himself would soon 
engage in the same practice. Their father sent him 
to Bristol to prevail on Rowland to return home. 
On his arrival at Bristol he heard that his brother 
was gone to Kingswood to preach to the colliers. 
He immediately followed him, and found him sur- 
rounded by an immense multitude of these long- 
neglected people, listening with the greatest interest 
to the solemn appeal he was making. Mr. Rowland 
Hill, seeing his brother, proceeded with increased 
earnestness ; and such was the power of his address 
that the black faces of the poor colliers soon exhi- 
bited innumerable channels of tears, which the 
sermon had caused them to shed. Mr. Richard 
Hill was much affected by the unusual scene, and 
Rowland, taking advantage of his emotion, an- 
nounced at the conclusion of the service, " My 
brother, Richard Hill, Esq., will preach here at this 



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GOSPEL 



time to-morrow." Under the impression produced 
by what he had just witnessed, Mr. Richard Hill 
consented, and instead of returning with his brother 
to Hawkstone, became his coadjutor in the very 
work he designed to persuade him to relinquish. 

2572. GOSPEL, Preaching the. A lady observed 
to a clergyman, " Sir, your preaching would starve 
all the Christians in the world." "Starve all the 
Christians in the world ! " said the astonished 
preacher; "why, do I not speak the truth?" 
"Yes," replied the lady; "and so you would were 
you to stand in the desk all day and say my name 
is Mary. But, sir, there is something beside the letter 
in the truth of the gospel." — Whitccross. 

2573. GOSPEL, Refusing to hear. When men 
refuse to hear the gospel from the lips of a gracious 
but uneducated preacher they remind us of the 
Spaniard in South America who suffered severely 
from the gout, but refused to be cured by an Indian, 
"I know," said he, "that he is a famous man, and 
would certainly cure me ; but he is an Indian, and 
would expect to be treated with attentions which 
I cannot pay to a man of colour, and therefore I 
prefer remaining as I am." — Spurgeon. 

2574=. GOSPEL. Spread of. A missionary travel- 
ling in a distant part of Madagascar came unex- 
pectedly on a town where the people professed to be 
Christians, although surrounded by heathen tribes. 
He inquired how it was, and learned that one of 
their number who had been ill was sent to Antana- 
narivo for treatment, where, on his little bed, he had 
learned to read the Bible, found the precious truths 
of the gospel, and carried them home with him. 
He persuaded his fellow-townsmen to build a 
chapel, and there he was — pastor over a Christian 
congregation. 

2575. GOSPEL story, Power of. I wish I could 
take you to a scene in the kingdom of Hyderabad. 
The people had arisen in a mob to drive us out, 
because we tried to speak of another God than 
theirs. The throng was filling the streets. They 
told me that if I tried to utter another word I should 
be hilled! I must leave at once, or never leave that 
city alive ! . . . I succeeded in getting permission 
to tell them a story before they stoned me. They 
were standing around me ready to throw the stones, 
while I told them the story of all stories — the love 
of the Divine Father that had made us of one blood. 
I told them that story of the birth in the manger 
at Bethlehem ; of that marvellous life ; of the gra- 
cious words that He spoke. I told them the story of 
the cross, and pictured, in the graphic words that 
the Master gave me that day, the story of our 
Saviour nailed to the cross, for them. When I told 
them that I saw the men go and throw their stones 
into the gutter, and down the cheeks of the very 
men that had been clamouring the loudest for my 
blood I saw the tears running. And when I told 
them how He had been laid in the grave, and how, 
after three days, He had come forth triumphant, 
and had ascended again to heaven, and that there 
He ever lives to make intercession for them,* and 
that through His merit every one of them might re- 
ceive remission of sins and eternal life, I told them 
I had finished my story, and they might stone me 
now. But, no ! they did not want to stone me now. 
They came forward and bought scriptures and 
gospels and tracts, and paid the money for them ; 



for they wanted to know more of the wonderful 
Saviour." — Rev. D. Chamberlain [condensed). 

2576. GOSPEL, Subduing power of. Amongst 
the very first comers [at an open-air service, Amoy, 
China] was a well-dressed, respectable-looking young 
man. He took a position close to where we were 
standing. He evidently did not come prepossessed 
in our favour. He looked severely on us, and- there 
were hard lines about his mouth, as though he were 
contending with some internal passion. I saw this, 
and said to him, "Do you know why we have come 
here to-day ? " His reply was a prolonged stare at 
me, I took no notice of this, but said, " We have 
come to tell you and these gathered here about a 
Father in heaven who loves you." The effect upon 
the man was instantaneous. A whole battery of 
arguments could not have produced a more sudden 
effect than these few unpremeditated words did 
upon him. His face at once softened down ; the 
stern, severe lines about his mouth melted away, 
and though he made no reply, I could see he was 
touched. He remained rooted to the spot, an 
earnest listener all the time we remained there. — 
Rev. J. Macgowan. 

2577. GOSPEL, The half of. A poor man who 
had spent a life of ignorance and sin, was found by 
a London clergyman apparently dying in a miserable 
garret. He was in great anxiety of mind from 
an apparently accidental cause. A stray leaf torn 
from a Testament had caught his eye. It was part 
of Romans iii. He had read the vivid description 
of the ungodly man which that chapter contains, 
and saw its application to his own case. But where 
zcas the remedy, and where the gospel ? Alas ! the 
paper was torn off in the middle of the twenty-first 
verse : "But now the righteousness of God without 
the law is "... . "Is what ? " said the anxious man. 
"Do the next words give any hope for such a sinner 
as I am ? " The remainder of the chapter was read 
and explained simply to him, and the good news of 
the gospel was " as cold water to a thirsty soul." 

2578. GOSPEL, The true. A converted Indian 
was once giving an account of the missionaries who 
came to preach to his people. " One came," he said, 
" wishing to teach us, and he began by proving to 
us that there was a God. But we said to him, 1 Do 
you think we do not know that ? Go back again 
to your own place.' Another came, and began to 
tell us, 1 You must not steal, nor drink too much, 
nor lie, nor lead wicked lives ; ' and we answered 
him, 1 Do you think we do not know that ? Go 
and teach your own people not to do these things, 
for who are greater drunkards, or thieves, or liars 
than they ? ' Some time after this Christian Henry 
came to its, and spoke these words — ' I come to you 
in the name of the Lord of heaven and earth. He 
sends me to tell you that He would gladly save you. 
For this purpose He became man, and shed His 
blood for man. All who believe in His name obtain 
the forgiveness of their sins. Even if you are the 
chief of sinners, yet, if you pray to the Father in 
Jesus' name, He will hear you, and at last bring 
you to live with Him for ever in heaven.' I thought 
a great deal over Christian Henry's words ; they 
were quite different from what we had heard before. 
And, by the grace of God, many were awakened 
by them from their sins, and brought to believe in 
the name of Jesus." 

2579. GOSPEL, Rijht effects of. A wild young 



GOSPEL-SEED 



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GRACE 



fellow had got tamed by the'gospel, and afterwards 
never neglected an opportunity of hearing it. He 
had a great impediment in his speech, and could 
scarcely get two syllables together without stutter- 
ing ; but God had understood his cry for mercy, 
and made him happy in His pardoning love. One 
night, on his way to the preaching service, he was 
met by an old Antinomian professor, who said, 
" Where are you going to-night ? " As fast as he 
could get it out he said, " Going to the preaching." 
" Who's going to preach ? " Name being given, he 
said, " Oh ! you are going to hear some of his stuff, 
are you ? " Holding up his fingers, the happy con- 
vert said, " Let the stuff be what it may, it keeps 
our fingers straight." The Antinomian had been 
twice in jail because he could not keep his hands 
off other persons' property. — Dr. Antliff. 

2580. GOSPEL-SEED, watered by martyr-blood. 

The blood of Scotland's proto-martyr, the noble 
Patrick Hamilton, and the memory of his dying 
prayer, 11 How long, Lord, shall darkness cover this 
realm ? " fomented the young Reformation life over 
a comparatively silent germinating period of more 
than twenty years. Knox, and with him Scotland, 
kindled at the pile of George Wishart. Andrew 
Melville caught the falling mantle of Knox. And 
as with the martyrs under popery in that century, 
so with those under the " black prelacy " of the 
next. When Richard Cameron fell at Aird's Moss 
— as if in answer to his own prayer as the action 
began, " Lord, spare the green and take the ripe ! " 
— all the more strenuously strove Cargill, till he 
too, in the year following, sealed the truth with his 
blood. And more followed, and yet more, through 
that last and worst decade of the pitiless storm 
known as, by emphasis, the killing time." Through 
those terrible years Peden dragged out a living 
death, and as he thought of Cameron, now at rest, 
often exclaimed, " Oh to be with Ritchie ! " Young 
Renwick, too, caught up the torn flag, nobly say- 
ing, " They are but standard-bearers that have 
fallen ; the Master lives." Thus one after another, 
on blood-drenched scaffold or on blood-soaked field, 
fell the precious seed-grain, to rise in harvests mani- 
fold, till just at the darkest hour before the dawn 
Renwick's martyrdom closed the red roll in 1688, 
the very year of the revolution, and the seed so 
long " sown in tears " was " reaped in joy." — John 
Guthrie, 31. A. 

2581. GOSSIP, Evil of. A man who, for a 
moment's gossiping gratification, drops an idle word 
affecting a neighbour's character, resembles that 
Scotchman who, from partiality to the flora of his 
native land, sowed a little thistledown in the 
British colony where he had raised his tabernacle, 
and where that nuisance to agriculturists had been 
unknown up to that time. It grew and flourished ; 
and breezes — like the active wind of talk, that soon 
propagates a slander — carried the winged seeds 
hither and thither, to found for their obnoxious 
species thousands of new homes. — F. W. Robertson. 

2582. GOSSIP, may be useful. Omar (one of 
Mahomet's converts), wishing to let his conversion 
transpire among the Khoreishites without avowing 
it himself, went, on leaving the meeting, to the house 
of a Khoreishite notorious as a newsmonger and for 
his impotence to keep a secret. "Listen." said he 
to him, "but do not betray me ; I have just made 
a secret profession of faith to Islamism." The news- 



monger runs immediately to the vestibule of the 
Kaaba, the habitual resort of the idlers of Mecca, 
crying aloud that Omar has apostatised the idols, 
and was become perfected like the others. " Thou 
liest," said Omar to him, coming up behind him ; " I 
am not perfected ; / am converted ; I am a Mussul- 
man ; I make confession that there are no other gods 
but the only God, and that Mahomet is the revealer 
of that God." — Lamartine. 

2583. GRACE, a compensation. Henry Welch 
(one of the Puritans) was, I suppose, a preacher of 
no extraordinary ability, but it is said of him, that, 
"though he did not excel in gifts, it was made up to 
him in grace.'''' — Dr. Halley. 

2584. GRACE, and common-sense. The late Dr. 
Husband, of Dumfermline, called on him (the Rev. 
John Brown, of Haddington), and was beginning to 
ask him some questions as to the place grace held 
in the Divine economy. " Come away wi' me and 
I'll expound that ; but when I'm speaking look 
you after my feet." They got upon a rough bit of 
common, and the eager and full-minded old man 
was in the midst of his unfolding the Divine scheme, 
and his student was drinking in his words, and for- 
getting his part of the bargain. His master stumbled 
and fell, and getting up, somewhat sharply said, 
" James, the grace of God can do much, but it canna 
gi'e a man common-sense," which is as good theology 
as sense. — John Brown, M.D. 

2585. GRACE and free wilL Mrs. Romaine was 
once in company with a clergyman at Tiverton, who 
spoke with no little zeal against what he called 
"irresistible grace," alleging that "such grace would 
be quite incompatible with free will." "Not at all 
so," answered Mrs. Romaine; "grace operates effectu- 
ally, yet not coercively. The wills of God's people 
are drawn to Him and divine things, just as your 
will would be drawn to a bishopric, if you had the 
offer of it." 

2586. GRACE, Beginnings of. Trace back any 
river to its source, and you will find its beginnings 
small. A little moisture oozing through the sand 
or dripping out of some unknown rock, a gentle gush 
from some far-away mountain's foot, are the begin- 
ning of many a broad river, in whose waters tall 
merchantmen may anchor and gallant fleets may 
ride. For it widens and gets deeper, till it mingles 
with the ocean. So is the beginning of a Christian's 
or a nation's grace. It is first a tiny stream, then it 
swells into a river, then a sea. There is life and 
progression towards an ultimate perfection when 
God finds the beginning of grace in any man. — 
Rev. J. J. Wray. 

2587. GRACE, Debt to. When a friend observed 
to him that we must run deeper and deeper in 
grace's debt, he replied, " Oh yes ; and God is a 
good creditor ; He never seeks back the principal 
sum, and, indeed, puts up with a poor annual rent." — 
Life of Rev. John Brown, of Haddington. 

2588. GRACE, Dying and living. "How is it, 
said a pious but anxiously worrying lady, " that I 
never can feel willing to die ? I know I ought ; I 
trust Christ fully, I believe in Him, and yet I don't 
feel willing to die." And it troubled her for years. 
She went to her pastor about it, and went to many 
friends and counsellors, but all to no purpose. No 
one could help her. At last an old coloured " auntie " 



GRACE 



GRACE 



heard her lamentations, and broke out upon her 
with, "Why, it isn't dying grace ye want, child; 
it's living grace ye want. Go ahead and do your 
work, and let the dying take its own time and its 
own grace." The lady was comforted, and thence- 
forth was content to grow and go step by step. 
When she was dying she found abundant supply of 
dying grace. — Christian Age. 

2589. GRACE, for daily needs. " Have you grace 
enough to be burned at the stake ?" was the question 
lately put to Mr. Moody, who answered in the nega- 
tive. " Do you not wish that you had ? " " No, 
sir ; for I do not need it. What I need just now is 
grace to live in Milwaukee three days and hold a 
convention." — The Quiver. 

2590. GRACE, Growth in. I have in my garden 
a tree that I have very carefully cultivated. It is 
not difficult for me to conceive that that tree may 
be perfect — that there is not a root nor a branch 
wanting ; its foliage and fruitage are perfect ; it is 
yielding fruit ; but next summer I expect a little 
more than it has borne this year. The fruit may be 
no better than it was last year ; it was perfect then, 
and is perfect now, but there is more of it, because, 
in the meantime, the tree has grown. So with your 
Christian experience. — Bishop Bowman. 

2591. GRACE, Growth in. Payson, when he lay 
on his bed dying, said, "All my life Christ has 
seemed to me as a star afar off ; but little by little 
He has been advancing and growing larger and 
larger, till now His beams seem to till the whole 
hemisphere, and I am floating in the glory of God, 
wondering with unutterable wonder how such a 
mote as I should be glorified in His light." But 
he came to that after a long life. — Beecher. 

2592. GRACE, in difficult circumstances. Dr. 

Kane, finding a flower under the Humboldt glacier, 
was more affected by it because it grew beneath the 
lip and cold bosom of the ice than he would have 
been by the most gorgeous garden bloom. So the 
most single, struggling grace in the heart of one far 
removed from Divine influence may be dearer to 
God than a whole catalogue of virtues in the life of 
one more favoured of Heaven. — Beecher. 

2593. GRACE, Influence of. The wheel of a 
mill, not being oiled, groans and creaks, groans and 
creaks, all night long ; and there are two ways of 
curing it. One is to pour oil on it ; and the other 
is to stop it, and let it stand still. There is an oil 
of grace that will enable a man to cure the infirmity 
of temper, if he knows how to take it and pour it 
on. That may be employed ; or the infirmity of 
temper may be cured by stopping the wheels of life 
and letting them stand still. — Beecher. 

2594. GRACE, Kingdom of. A female slave in 
Travancore, at a public examination of candidates for 
baptism, in reply to the question, ' ' What is meant 
by the words, 1 Thy kingdom come ' ? when the 
silence of others made it her turn to speak, modestly 
said, " We therein pray that grace may reign in 
every heart." 

2595. GRACE of God, Resting in. During Mr. 
Legh Richmond's last illness a friend was speaking 
to him of the immense value and importance of 
their religious principles, when he raised himself 
upright in his chair, and with great solemnity of 



manner said, "Brother, we are only half awake — 
we are none of us more than half awake ! The 
enemy, as our poor people would say, has been very 
busy with me. I have been in great darkness — a 
strange thought has passed through my mind— it 
is all delusion. Brother, brother, strong evidences — 
nothing but strong evidences — will do at such an 
hour as this. I have looked here and looked there 
for them — all have failed me ; and so I rest myself 
on the sovereign, free, and full grace of God, in the 
covenant by.Christ Jesus; and there, brother" (look- 
ing at his friend with a smile of tranquillity quite 
indescribable), "there I have found peace." 

2596. GRACE, Power of. An individual in the 
United States was bitten by a rabid animal, and 
knew that he must die of the consequent malady. 
Before the paroxysm came upon him he determined 
that, by the grace of God, he would hold all violent 
feeling and desires in perfect subjection, and by grace 
fortified himself for the approaching conflict. When 
the paroxysm did come — and none could suffer more 
than he did — he held out even unto death, never in a 
single instance or for a single moment yielding to the 
maddening desires that burned within him. In the 
midst of the most terrible paroxysms he would call 
for his infant child, take it in his arms, look into 
its face and kiss it, and then, with his blessing, 
give it back to its mother. So he continued until 
"he fell asleep." — Asa Mohan, B.D. 

2597. GRA.CE, Power of. "By the grace of 
God I am what I am ; nothing in myself, all in 
Christ." So said, at the last, a genial old man 
whose bones rest in Westminster Abbey, whose 
services humanity will never forget, who could 
walk from Gore House to the Parliament Houses 
repeating to himself the Ninety-first Psalm, and then 
by a persuasive eloquence, chastened by pure taste 
and enriched by classic allusion, hold the members 
of the House of Commons entranced while he 
depicted the horrors of the slave-trade — William 
Wilberforce. — S. N. Bodge. 

2598. GRACE, Power of. Rowland Hill was 
introduced to an aged Scotch minister somewhat 
resembling himself in piety and eccentricity. The 
old man looked at him for some time very earnestly, 
and at length said, " Weel, I have been looking for 
some time at the leens of your face." "And what 
do you think of it?" said Mr. Hill. "Why, I am 
thinking that if the grace of God had na clianged 
your heart you would have been a most tremendous 
rogue." Mr. Hill laughed heartily, and said, " Well, 
you have just hit the nail on the head." — Family 
Circle. 

2599. GRACE, Restraining power of. During 
the ministry of the Rev. Ralph Erskine at Dun- 
fermline a man was executed for robbery, whom he 
repeatedly visited in prison, and whom he attended 
on the scaffold. Mr. Erskine addressed both the 
spectators and the criminal, and after concluding 
his speech he laid his hands on his breast, uttering 
these words — " But for restraining grace I had 
been brought, by this corrupt heart, to the same 
condition with this unhappy man." 

2600. GRACE, Saved by. I had long wished to 
be the bearer of life to some condemned cell. My 
wish was granted me. It was on a Tuesday that a 
poor sentenced criminal was to be hanged. He was 

I within one day of the fatal drop. But on the Mon- 



GRACE 



( *73 ) 



GRATITUDE 



day, all unexpectedly, I was summoned to take him 
his life ! I had obtained a reprieve for that man — 
a paper signed by our gracious sovereign giving him 
back his forfeited life. . . . My first thought was, 
" Where is the train that can bear me swift enough 
to the cell ? " Delay appeared cruel ; until, at the 
very threshold of the prison, I bethought me thus — 
M How can I tell him ? The man will die, so great 
will be the revulsion. He has died, so to speak. 
He is dead in law. And he is already in the bitter- 
ness of death." So, with life in my hand, I stand 
before the victim in his cell. His face is wan, his 
knees feeble, his vacant eyes have no tears. " My 
poor man, can you read ? " " Yes," was the reply. 
Fearing to break the royal pardon to him too 
suddenly I added, "Would you like your life?" 
"Sir," he responds, "do not trifle with me." "But 
life is sweet — is it not ? " " Sir, I would rather you 
would not speak to me." " But would you not like 
me to procure your life." " It is of no use, sir ; I'm 
justly condemned. I'm a dead man. " " But the 
Queen could give you your life." He looks inquir- 
ingly at me, but is silent. "Can you read this ? " 
And now those hot eyes are directed down upon 
the paper. As he intently reads, putting my arm 
around his shoulders, I say, " There, my poor fellow, 
there is your life ! " No sooner had I uttered the 
words than, as I expected, he dropped down at my 
feet. There he lay, as it were, dead ! It was more 
than he could bear. — /. Denham Smith (condensed). 

2601. GRACE, Saved by. An officer during an 
engagement received a ball which struck him near 
his waistcoat pocket, where a piece of silver stopped 
the progress of the nearly spent ball. The coin was 
slightly marked at the words " Dei gratia. " This 
providential circumstance deeply impressed his mind, 
and led him to read a tract, which his beloved and 
pious sister gave him on leaving his native land, 
entitled " The Sin and Danger of Neglecting the 
Saviour." This tract it pleased God to bless to his 
conversion. \ 

2602. GRACE, Secret of. Some living creatures 
maintain their hold by foot or body on flat surfaces 
by a method that seems like magic, and with a 
tenacity that amazes the observer. A fly marching 
at ease with feet uppermost on a plastered ceiling, 
and a mollusc sticking to the smooth water-worn 
surface of a basaltic rock, while the long swell 
of the Atlantic at every pulse sends a huge white 
billow roaring and hissing and cracking and 
crunching over it, are objects of wonder to the on- 
looker. That apparently supernatural solidity is 
the most natural thing in the world. It is empti- 
ness that imparts so much strength to these feeble 
creatures. A vacuum, on the one side within a 
web-foot, and on the other within the shell, is the 
secret of their power. By dint of that emptiness 
in itself the creature quietly and easily clings to 
the wall or the rock, so making all the strength of 
the wall or rock its own. By its emptiness it is 
held fast ; the moment it becomes full it drops off. 
Ah ! it is the self-emptiness of a humble, trustful 
soul that makes the Redeemer's strength his own, 
and so keeps him safe in an evil world. — Arnot. 

2603. GRACE, Silent and invisible. Dew falls 
insensibly and invisibly. You may be in the field 
all night and not perceive the dew falling, and yet 
find great dew upon the grass. So the operations 
and blessings of God's Word, and graces thereof, 



are invisible ; we feel the work, but the manner of 
the working is unknown to us. No man can see 
the conversion of another, nor can well discern his 
own. The Word works by little and little, like as 
the dew falls.— Rev. B. Keach. 

2604. GRACES, The elementary. "Pray for 

me," said an eminent French pastor on his death- 
bed, "that I may have the elementary graces." — 
Dean Stanley. 

2605. GRATEFULNESS, the one thing needed. 

A gentleman in Bombay, seeing an anchorite sitting 
under a cocoanut-tree, asked for an interest in his 
prayers. The anchorite replied he would with plea- 
sure grant the request, but he scarce knew what 
best to ask for him. " I have seen you often," said 
he, " and you appear to enjoy good health, and to 
have everything that can conduce to human happi- 
ness ; perhaps the best thing I can ask for you will 
be a grateful heart." 

2606. GRATIFICATION, Momentary. Lysi- 
machus, on account of extreme thirst, offered his 
kingdom to the Getse to quench it. His exclama- 
tion when he had drunk, says Bishop Home, is 
wonderfully striking — " Ah, wretched me ! who, 
for such a momentary gratification, have lost so great 
a kingdom ! " How applicable this to the case of 
him who, for the momentary pleasures of sin, parts 
with the kingdom of heaven ! 

2607. GRATITUDE, and ingratitude. At the 

dinner-table in the cabin of a steamboat there sat 
a conceited young man, who thought he displayed 
his own importance by abusing everything placed 
before him. A clergyman present remonstrated 
with him, but in vain. Even on deck he continued 
his complaints of the ill-cooked, unsavoury fare, 
until the clergyman, thoroughly disgusted, turned 
away, and, walking toward the steerage, noticed an 
old man, in his home-spun and well-worn shepherd's 
plaid, crouching behind the paddle-box, where he 
thought himself unobserved. He took from his 
pocket a piece of dry bread and cheese, and laying 
them down before him, reverently took off his blue 
bonnet, his thin white hairs streaming in the wind, 
clasped his hands together, and blessed God for His 
mercy. In the great Giver's hands lie gifts of many 
kinds, and to the scantiest dole of this world's fare 
we oftentimes see added that richer boon — a grate- 
ful heart. — Christian Age. 

2608. GRATITUDE, cause of promotion/'' The 
founder of the family of Fitzwilliam was Alder- 
man of Bread Street. Before his death he forgave 
all his debtors, and wrote upon the erased accounts 
of each, " Amove Dei remitto." Cardinal Wolsey 
was the chief means of this worthy citizen's acquir- 
ing his large fortune. After the disgrace of the 
Cardinal, Mr. Fitzwilliam very hospitably enter- 
tained him at Milton, Northamptonshire. Henry 
VIII. was so enraged at this that he sent for Mr. 
Fitzwilliam to court, and said, " How, ha ! how 
comes it, ha ! that you dare entertain a traitor ? " 
Fitzwilliam modestly replied, "Please your High- 
ness, 7" did it not from disloyalty, but gratitude." 
The angry monarch here interrupted him by, 
" How, ha ! " (the usual exclamation of his rage). 
"From gratitude," he continued, "as he was my 
old master, and the means of my greatest fortunes." 
Impetuous Harry was so much pleased witli the 
answer that he shook him heartily by the hand, 

S 



GRATITUDE 



( 274 ) 



GRATITUDE 



and said, " Such gratitude, ha ! shall never want a 
master. Come into my service, worthy man, and 
teach my other servants gratitude, for few of them 
have any." He then knighted him on the spot, 
and Mr. Fitzwilliam was immediately sworn in a 
Privy Councillor. 

2609. GRATITUDE, Expression of. A person 
applied to a pious woman requesting her husband 
to become bound for an amount which, if ever de- 
manded, would sweep away all his property. On 
her replying, ' ' My husband will attend, sir, when- 
ever you may appoint," a bystander asked her. 
" Do you know what you are engaging to do, and 
that, perhaps, this may be the means of leaving you 
destitute ? " She replied, " Yes, I do ; but that 
gentleman found us in the greatest distress, and by 
his kindness we are surrounded with comforts. Now, 
should such an event take place, he will only leave 
us where he found us." 

2610. GEATITUDE, Expression of. While Dr. 
Hutton, Bishop of Durham, was once travelling 
between Wensleydale and Ingleton, he suddenly 
dismounted, delivered his horse to the care of one 
of his servants, and retired to a particular spot at 
some distance from the highway, where he knelt 
down and continued for some time in prayer. On 
his return one of his attendants took the liberty of 
inquiring his reason for this singular act, when 
the bishop informed him that when he was a poor 
boy he travelled over that cold and bleak mountain 
without shoes or stockings, and that he remembered 
disturbing a cow on the identical spot where he 
prayed, that he might warm his feet and legs on 
the place where she had lain. His feelings of 
gratitude would not allow him to pass the place 
without presenting his thanksgivings to God for 
the favours He had shown him. 

2611. GRATITUDE, for everything. Chrysos- 
tom died on his way to exile, with his favourite 
expression on his lips, " God be praised for every- 
thing" — Dr. Fish. 

2612. GRATITUDE, how it may be expressed. 

An old Scotchman was taking his grist to the mill 
in sacks thrown across the back of his horse, when 
the horse stumbled and the grain fell to the ground. 
He had not strength to raise it, being an aged man ; 
but he saw a horseman riding along, and thought 
he would ask him for help. The horseman proved 
to be a nobleman who lived in the castle hard by, 
and the farmer could not muster courage to ask a 
favour of him. But the nobleman was a gentleman 
also, and, not waiting to be asked, he dismounted, 
and between them they lifted the grain to the 
horse's back. John— for he was a gentleman too — 
lifted his cap and said, ''My lord, how shall I ever 
thank you for your kindness ? " " Very easily, 
John," replied the nobleman. " Whenever you see 
another man in the same plight as you were in just 
now, help him, and that will be thanJcing me." — 
British Workman. 

2613. GRATITUDE, Influence of. An English- 
man, going to reside at Kingston, in Jamaica, was 
reduced from a state of affluence to very great dis- 
tress ; so much so, that in the.time of sickness he 
was destitute of home, money, medicine, food, and 
friends. Just in this time of need an old negro 
Christian offered his assistance, and bringing medi- 



cine, administered it himself, and furnished nourish- 
ment, sat up three nights, and acted, in short, the 
part of doctor, nurse, and host. Through the bless- 
ing of God the sick man recovered, who then 
inquired what expenses he had been at, and pro- 
mised renumeration as soon as possible. The gene- 
rous old Christian replied, " Massa, you owe me 
nothing ; me owe you much still. Me neber able to 
pay you, because you taught me to read de Word 
of God." This reply so affected the man, that from 
that time he too became a Christian. — Biblical 
Museum. 

2614. GRATITUDE, should be towards God. 

A lady applied to the eminent philanthropist of 
Bristol, Richard Reynolds, on behalf of a little 
orphan boy. After he had given liberally she 
said, " When he is old enough I will teach him to 
name and thank his benefactor." " Stop," said the 
good man, " thou art mistaken. We do not thank 
the clouds for rain. Teach him to look higher, and 
thank Him who giveth both the clouds and the 
rain." 

2615. GRATITUDE, that things are not worse. 

When American independence had been achieved 
the Colonies, of course, held general jubilee. And 
good King George, who had been sadly worsted in 
the conflict, thinking himself quite as pious as his 
disloyal subjects, appointed also a day of thanks- 
giving for the restoration of peace to his long-dis- 
turbed empire. In the vicinity of Windsor Castle 
dwelt a most estimable member of the Church, who 
shared his sovereign's intimacy and conversed with 
him freely. On this occasion the worthy divine 
ventured to say, "Your Majesty has sent out a 
proclamation for a day of thanksgiving. For what 
are we to give thanks ? Is it because your Majesty 
has lost thirteen of the fairest jewels from your 
crown?" "No, no," replied the monarch; "not 
for that." " Well, then, shall we give thanks be- 
cause so many millions of treasure have been spent 
in this war, and so many millions added to the 
public debt ? " " No, no," again replied the King ; 
"not for that." "Shall we, then, give thanks that 
so many thousands of our fellow-men have poured 
out their life-blood in this unhappy and unnatu- 
ral struggle between those of the same race and 
religion?" "No, no," exclaimed George for the 
third time ; " not for that." " For what, then, may 
it please your Majesty, are we to give thanks ? " 
again asked the pious divine. " Thank God ! " 
cried the King most energetically — "Thank God 

THAT IT IS NOT ANT WOESE ! " — WadsWOHll. 

2616. GRATITUDE to God, forgotten. A farmer, 
returning from church, where he had heard the text, 
" The ox knoweth his owner," &c, " but Israel doth 
not know, my people do not consider," went into 
his farm-yard, when a favourite cow came towards 
him to lick his hand ; and the farmer, who had been 
hitherto quite an ungodly man, burst into tears as 
he thought, " Why, that's it ! That poor creature 
knows me, and can be grateful to me, and yet I 
have never thought of, and never have been grateful 
to, God." — American Newspaper. 

2617. GRATITUDE, well expressed. I was ap- 
pointed to lecture in a town in Great Britian six 
miles from the railway, and a man drove me in a 
fly from the station to the town. I noticed that he 
sat leaning forward in an awkward manner, with 



GRAVE 



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GREATNESS 



his face close to the glass of the window. Soon he 
folded a handkerchief and tied it round his neck. I 
asked him if he was cold. "No, sir." Then he 
placed the handkerchief round his face. I asked 
him if he had the toothache. "No, sir," was the 
reply. Still he sat leaning forward. At last I said, 
" Will you please tell me why you sit leaning for- 
ward that way with a handkerchief round your neck 
if you are not cold and have no toothache ? " He 
said very quietly, "The window of the carriage is 
broke, and the wind is cold, and I am trying to 
keep it from you." I said in surprise, "You are 
not putting your face to that broken pane to keep 
the wind from me, are you?" "Yes, sir, I am." 
" Why do you do that ? " " God bless you, sir ! I 
owe everything I have in the world to you." " But 
I never saw you before." "No, sir; but I have 
seen you. I was a ballad-singer once. I used to 
go round with a half-starved baby in my arms for 
charity, and a draggled wife at my heels half the 
time, with her eyes blackened ; and I went to hear 
you in Edinburgh, and you told me I teas a man; 
and when I went out of that house I said, ' By the 
help of God, I'll be a man ; " and now I've a happy 
wife and a comfortable home. God bless you, sir ! 
I would stick my head in any hole under the heavens 
if it would do you any good." — /. B. Gough. 

2618. GRAVE, Consecrating influence of. At 

a Sabbath-school convention in Massachusetts a 
speaker stated that a friend of his, during an inter- 
view with President Lincoln, asked him if he loved 
Jesus. The President buried his face in his hand- 
kerchief and wept. He then said, "When I left 
home to take this chair of state I requested my 
countrymen to pray for me. I was not then a 
Christian. When my son died — the severest trial 
of my life — I was not a Christian. But when I 
went to Gettysburg, and looked upon the graves of 
our dead heroes, who had fallen in defence of their 
country, I then and there consecrated myself to 
Christ. I do love Jesus." — Henry T. Williams. 

2619. GRAVE, Spell of. Napoleon declared 
that the spell he exercised over the affections of his 
soldiers would end with his life ; but the little child 
knows no such limit to his sway. How many a 
Christian family, separated by distance, divided per- 
haps by some root of bitterness, has regained the 
paradise of an unbroken unity by bending over 
some early but never-to-be-forgotten grave ! — Rev. 
Dr. Butler. 

2620. GRAVE, World a. There sit we, with a 
grave before us. It is a bulwark cast up between 
time and eternity. Our eye may not pierce it. 
Below works corruption, and the form which once 
contained a beloved spirit is crumbling into earth. 
Has that alone died ? No ; we also are following 
after. Soon our dust will rest by the side of his ; the 
dust of our children and of our children's children 
will soon be added. Generations bloom and genera- 
tions fade ; ever more and more of those who enter 
upon the surface of the earth are sinking again below 
.t. The world is nothing more than one single, 
great continuous grave. As it swings around the 
sun in its accustomed orbit, like a true mother it 
carries the dust of her child in her bosom ! — Ludwig 
Fr. Theremin. 

2621. GREAT men, Use and need of. After the 
battle at Hochstadt or of Blenheim, in which Marl- 



borough had so utterly and decisively beaten his 
opponent^, while taking note of the prisoners th'' 
general saw a fine grenadier, stalwart, proud, and 
unbending, even though beaten. "Ah," said he in 
French, "if Louis XIV. had a hundred thousand 
such men as you he would carry on the war a little 
differently." " 'Tis not," said the soldier, as he 
saluted him — " 'Tis not a hundred thousand such as 
me that he wants, mon general, but one such man 
as you." — /. Rain Friswell. 

2622. GREATNESS, and doing good. The last 
words of this patriotic monarch (Charles the Fifth 
of France) are memorable for the noble moral for 
kings which they contain. "I have aimed at justice," 
said he to those around him ; "but what king can 
be certain that he has always followed it ? Perhaps 
I have done much evil of which I am ignorant. 
Frenchmen ! who now hear me, I address myself to 
the Supreme Being and to you. I find that kings 
are happy but in this — that they have the power of 
doing good." — Percy Anecdotes. 

2623. GREATNESS, and regard for others. 
Julius Caesar was not more eminent for his valour 
in overcoming his enemies than for his humane 
efforts in reconciling and attaching them to his 
dominion. In the battle of Pharsalia he rode to 
and fro, calling vehemently out, " Spare, spare the 
citizens 1 " Nor were any killed but such as obsti- 
nately refused to accept of life. After the battle he 
gave every man on his own side leave to save any 
of the opposite from the list of proscription ; and 
at no long time after he issued an edict per- 
mitting all whom he had not yet pardoned to 
return in peace to Italy to enjoy their estates and 
honours. It was a common saying of Caesar, that 
no music was so charming to his ears as the requests 
of his friends and the supplications of those in want 
of his assistance. — Percy Anecdotes. 

2624. GREATNESS, burdensome. When Crom- 
well was in the height of his success as Protector of 
England he was apprehensive for the safety of his 
life. His aged mother at the sound of a musket 
would often be afraid her son was shot, and could 
not be satisfied unless she saw him once a day at 
least. In a burst of disappointment amid the con- 
tentions around him he said, ' ' I had rather keep a 
flock of sheep." — Little's Historical Lights. 

2625. GREATNESS, deceived in seeking. A 

haughty and ambitious nobleman of Siena con- 
strained the devil by means of necromancy to tell 
him how he would succeed in battle. The devil 
mendaciously answered, "Thou shalt go forth and 
fight ; thou shalt conquer not die in the battle, and 
thy head shall be highest in the camp." He, believing 
from these words that he should be victorious, and 
believing that he should be lord over all, did not put 
a stop after "not" (Vincerai no, morrai" — "Thou 
shalt conquer not ; thou shalt die "). He was taken 
prisoner ; his head was cut off and carried through 
all the camp fixed upon a lance. — Longfellow, Notes 
to Purgatorio (condensed). 

2626. GREATNESS, End of. Sir Isaac Newton, 
in his declining years, and with faculties much im- 
paired, was requested to explain some passage in 
his chief mathematical work. He could only, as it 
is reported, say that he knew it was true once. A 
similar circumstance is related of the great Duke 
of Marlborough. The history of his own campaigns 



GREATNESS 



( 276 ) 



GRIEF 



was read to him, to beguile the tedious hours of 
the evening of life, and, we are told, so far were 
his intellectual faculties impaired that he was un- 
conscious of what he had done, and asked in admira- 
tion, from time to time, " Who commanded? " 

2627. GREATNESS, Human. When Queen Anne 
went in state to a public thanksgiving in St. 
Paul's, surrounded as she was by the acclamations 
of her subjects, and the envy of all beholders, Her 
Majesty's mind was made utterly wretched by a 
violent altercation in the state carriage with her 
spoiled and imperious favourite, Sarah Duchess of 
Marlborough, because the royal jewels were not 
arranged as her grace had proposed. 

2628. GREATNESS, Human. It is reported that, 
once upon a time, the Emperor of all the Russias, 
having heard that Great Britain was interposing a 
barrier against some of his schemes, called for a 
map, and in his private study searched it diligently 
for the obnoxious land. He saw his own vast terri- 
tories stretching away in gorgeous yellow across two 
continents ; but nowhere could he descry that other 
country which he understood to be by pre-eminence 
denominated "Great." Wearied with his search, 
the royal scholar called in his secretary, and de- 
manded of him where Great Britain lay on the 
map. "Please your Majesty," that functionary 
replied, "your thumb is on it." — Denton. 

2529. GREATNESS, Instability of. "TeU me, 
O villa," says a Roman historian, "how many 
masters had you ? " Caesar was cruelly assassinated 
in the zenith of his power and glory. The wealthy 
Cassimir, King of Poland, while he sat at table 
with his grandees, died in the act of raising a 
jewelled cup to his lips. The Emperor Celsus was 
put to death seven days after his election. Charles 
XII. descended from the position of a conqueror to 
that of a forlorn exile among the infidels. Charles 
I. laid his royal robes aside to perish as a malefac- 
tor at Whitehall. On the 24th of February 1848 
Louis Philippe rose in the Tuileries the King of 
the French ; before mid-day he was a fugitive. 
Napoleon is another and most striking illustration 
of the mutability of human glory. One day he is 
the "arbiter of the destinies of Europe," and the 
next he is ruined — dethroned ! Sic transit gloria 
mundi. — Denton. 

2630. GREATNESS, must be in a man. It is 

related of Grosteste, an old Bishop of Lincoln, pos- 
sessing great power in his day, that he was once 
asked by his stupid and idle brother to make a 
great man of him. "Brother," replied the Bishop, 
" if your plough is broken I'll pay for the mending 
of it, or if your ox should die I'll buy you another ; 
but I cannot make a great man of you ; a plough- 
man I found you, and, I fear, a ploughman I must 
leave you. — Smiles." 

2631. GREATNESS, shown in little things. 

Pope Benedict the Ninth, hearing of Giotto's fame, 
sent one of his courtiers to Tuscany to propose to 
him certain paintings for the Church of St. Peter. 
The messenger arrived, saw the painter, and finally 
requested to have a drawing, that he might send it 
to His Holiness as a specimen with those of other 
painters. Giotto took a sheet of paper and a 
pencil dipped in a red colour, then resting his 
elbow on his side, to form a sort of compass, with 
one turn of the hand he drew a circle, so perfect 



and exact that it was a marvel to behold. Thia 
done, he turned, smiling, to the courtier, saying, 
" Here is your drawing." "Am I to have nothing 
more than this?" inquired the latter, conceiving 
himself to be jested with. " That is enough and to 
spare," returned Giotto; "send it with the rest, 
and you will see if it will be recognised." It was 
from this incident that the Pope was led to per- 
ceive how far Giotto surpassed all the other painters 
of his time. — Longfellow {condensed). 

2632. GREATNESS, transitory. A man may 

read a sermon, the best and most passionate that 
ever man preached, if he shall but enter into the 
sepulchres of kings. In the same Escurial where 
the Spanish princes live in greatness and power, 
and decree war or peace, they have wisely placed 
a cemetery, where their ashes and their glory shall 
sleep till time shall be no more ; and where our 
kings have been crowned their ancestors lie interred, 
and they must walk over their grandsire's head to 
take his crown. — Jeremy Taylor. 

2633. GREATNESS, True. In old times it was 
the custom to crown a brave soldier with laurel 
before all the people. Zeno never went out to fight 
for his country, but spent his life in a better service, 
for he tried to teach a nation to be wise and good. 
At last the people felt that the only way to be great 
is to do good. They gave to Zeno the laurel crown ; 
but he won for himself a far nobler prize — the 
respect and love of all who knew him. — Denton. 

2634. GREATNESS, Vanity of human. Prince 
Metternich writes to his daughter, July 13, 1815 : 
— "I dined yesterday with Blucher, who has hi3 
quarters at St. Cloud. He is living in this beauti- 
ful castle as general of the Hussars. He and his 
aide-de-camp smoke in the rooms where we have 
seen the Court in grandest parade, and I dined in 
the apartment where Napoleon and I have held 
so many hours' conversation together. The army 
tailors are established where we passed along for 
the theatre, and the band of a regiment of Chasseurs 
were fishing for the gold-fish in the large pond under 
the castle windows. As we ran through the grand 
galleries the old Marechal said to me, "Can it be 
that the man was a fool, to have been running off 
to Moscow when he had such beautiful things at 
home?" — La Femme du Premier Consul. 

2635. GREED, Growth of. A young man once 
picked up a sovereign lying on the road. Ever after- 
ward, as he walked along, he kept his eyes steadily 
fixed on the ground, in the hope of finding another ; 
and in the course of a long life he did pick up, at 
different times, a good amount of gold and silver. 
But all these days, as he was looking for them, he 
saw not that heaven was bright above him and 
nature was beautiful around. He never once allowed 
his eyes to look up from the mud and filth in which 
he sought the treasure ; and when he died, a rich 
old man, he only knew this fair earth of ours as a 
dirty road to pick up money from as you walk 
along. 

2636. GRIEF, Effects of. The first time I saw 
Her Majesty (Marie Antoinette) after the unfor- 
tunate catastrophe of tfce Versailles journey, I found 
her getting out of bed. Her features were verymuch 
altered ; but after the first kind words were uttered 
she took off her cap, and desired me to observe the 
effect which grief had produced upon her hair. It 



GROWTH 



( 277 ) 



GUILT 



had become in one single night as white as that of 
a woman of seventy. Her Majesty showed me a 
ring she had just had mounted for the Princess 
de Lamalle. It contained a lock of her whitened 
hair, with the inscription, " Blanched by sorrow." — 
Madame Campari. 

2637. GROWTH, cannot be without life. The 

being of a grace must go before the increase of it ; 
for there is no growth without life, no building with- 
out a foundation. Put a dry stick into the ground, 
and dress and water it as much as you will, it will 
continue the same until it rot ; but set a living 
plant by the side of it, and though much less at first, 
yet it soon begins to shoot, and in time becomes a 
wide-spreading tree. — Rev. J. Stoughton. 

2638. GROWTH, in grace. When I was at Mr. 
Spurgeon's house he showed me the photographs of 
his two sons, who were twins, and whose photographs 
had been taken every year since they were twelve 
months old until they were seventeen years old. For 
the first two years they did not seem to have growm 
much, but when we compared the first with those 
of the age of seventeen they seemed to have grown 
amazingly. So it is with the children of God — they 
grow in grace. — Moody. 

2639. GROWTH, Law of. " What is the use of 
thee, thou gnarled sapling ? " said a young larch-tree 
to a young oak. " I grow three feet in a year, thou 
scarcely as many inches ; I am straight and taper 
as a reed, thou straggling and twisted as a loosened 
withe." "And thy duration," answered the oak, 
" is some third part of man's life, and I am appointed 
to flourish for a thousand years. Thou art felled 
and sawed into palings, where thou rottest and art 
burnt after a single summer ; of me are fashioned 
battle-ships, and I carry mariners and heroes into 
unknown seas." The richer a nature, the harder 
and slower its development. — Carlyle. 

2640. GRUMBLER, never pleased. A cross- 
grained old farmer caught a young girl going 
through his field. "Who gave you leave to go 
through that field ? " "I thought there was a path." 
"Apath ! no, there is not." "I'll go back, then." 
" Back ~ indeed ! I own back and fore." So she 
could not move to please him. So of those idlers 
who are at large in Zion — the religious grumblers 
of our congregations. You can never please them. 

2641. GUIDE, A foolish. Captain Wordsworth, 
the youngest brother of the poet, perished most un- 
happily at the very outset of the voyage he meant to 
be his last, off the coast of Dorsetshire, in the East 
India Company's ship " Abergavenny." In reality 
it was the pilot, the incompetent pilot, who caused 
the fatal catastrophe. " pilot, you have ruined 
me/" were amongst the last words that Captain 
Wordsworth was heard to utter — pathetic words, 
and fit for him, " a meek man and a brave," to use in 
addressing a last reproach to one who, not through 
misfurtune or overruling will of Providence, but 
through miserable conceit and unprincipled levity, 
had brought total ruin upon so many gallant country- 
men. Captain Wordsworth might have saved his 
own life, but the perfect loyalty of his nature to the 
claims upon him, that supreme fidelity to duty which 
is so often found amongst men of his profession, kept 
him to the last upon the wreck. — De Quincey. 

2642. GUIDE, A true. Some years ago a fisher- 



man on our western coast was returning in his boat 
at evening from the patient toil of the day. His 
cottage lay on the shore of a creek, at the entrance 
to which stood certain rocks, easy enough to avoid 
in the daytime, but difficult in the dark. The night 
was dark, the mists hung heavily, and the tired 
toiler of the sea, bending at his oars, was fairly at 
a loss how to steer his boat. At this point, while 
his peril was great, he heard the voice of his little 
daughter — "Father, father!" Instinctively he 
turned his boat's head in that direction, saying, 
"Yes, my child." "Steer straight for me, father," 
she called; and then sang loudly in a familiar 
strain, so that the tones might be borne towards 
him through the mist and the gloom — 

" I'll soon be at home over there, 

For the end of my journey I see ; 
Many dear to my heart, over there, 
Are watching and waiting for me." 

2643. GUIDE, Beauty of. Dante represents him- 
self as conscious of ascending from heaven to heaven 
in paradise by seeing his Beatrice grow more and 
more lovely. — Vauyhan. 

2644. GUIDANCE, God's, illustrated. A little 
boy sat in front of his father, and held the reins 
which controlled a restive horse. Unknown to 
the boy they passed around him, and were also in 
the father's hand. He saw occasion to pull one of 
them. With artless simplicity the child looked 
around, saying, "Father, I thought I was driving, 
but I am not, am I ? " 

2645. GUIDANCE, Necessity for. Our steamer 
was crossing the Gulf of Mexico and approaching 
the mouth of the Mississippi River. As the sun 
went down a cold and furious blast from the north 
came down suddenly upon us. The darkness be- 
came intense. Here and there were shoals and 
other dangers. Great anxiety prevailed among all 
on board. Suddenly came a shout from the sailor 
on the foreyard, "There's the light !" The joyful 
sound rang through the ship, to the great relief of 
every passenger. The true position of the steamer 
was now known. Anxiety was over, and quietness, 
in a sense of safety, was restored. We were soon in 
the quiet waters of the river. — Rev. H. B. Hooker. 

2646. GUIDANCE, needed as well as light. The 

star which led the wise men unto Christ, the pillar of 
fire which led the children unto Canaan, did not only 
shine, but went before them. — Bishop Reynolds. 

2647. GUIDANCE, Strange. Bishop Stanley 
relates the story of an aged woman, in Germany, 
who was habitually led to church by a sagacious 
old gander. Her attendant laid hold of her dress 
with its beak and gently tugged her onwards. 
Having seen her fairly seated in her pew, the wise 
bird decorously withdrew to the churchyard, where 
it enjoyed a well-earned repast until service was 
finished, when it reconducted its charge home. — G. 
Chaplin Child, M.D. 

2648. GUILT, cannot be wholly concealed. Potto 
Brown, the well-known philanthropist of Houghton, 
said of a man in his employ who afterwards was 
proved to be dishonest, that he had known him to 
be a thief for eighteen j'ears. This conclusion was 
first of all arrived at by the shrewd miller because 
the culprit used to sigh whenever he received his icages. 
" Guiltiness," says Shakespeare, " will speak though 
tongues were out of use." — B 



GUILTY 



( 278 ) 



HABIT 



2649. GUILTY, punished at last. Several years 
ago a young man went from America to Mexico. 
The war which broke out between the two nations 
not long after put an end to the business of all 
Americans residing there, and to his among the 
rest. When the war closed he went to Washington 
City and presented to the Government a claim for 
the loss of a silver-mine which he said he owned in 
Mexico. He brought a great parcel of papers to 
prove his claim, and the Government at length 
allowing it, he was paid £84,000. Being young, 
handsome, and very rich, he dashed about for a 
time in great style, and then went to travel in 
Europe. It so happened that the officer to whose 
lot it fell to file away the papers in his case had 
lived in Mexico for fifteen years. In looking over 
the papers he was satisfied that there was no such 
mine at the place where this one was said to be, and 
that the public had been defrauded. He brought 
the matter to the notice of the Government, and 
two gentlemen were sent to Mexico to ascertain 
the truth. The persons returned and said the officer 
was right. By this time the young man had got 
back from Europe, and was called to account for the 
fraud. The case was in court more than three 
years, and during all that period he kept up a good 
appearance, laughed and talked as usual, and was 
constantly seen on the streets in the company of his 
gay friends. But finally the trial reached its close, 
and the jury brought in a verdict of guilty. 

2650. HABIT, Effects of. The late Rev. Dr. 
Green, of Tennessee, used to tell a good story of a 
mule that had served in a bark-mill so long that 
when, in extreme old age, he was turned out upon 
the commons, he went round and round — one side 
being shorter than the other. 

2651. HABIT, Effects of. While shaking hands 
with an old man the other day we noticed that 
some of his fingers were quite bent inward, and he 
had not the power of straightening them. Allud- 
ing to this fact, he said, " In these crooked fingers 
there is a good text. For over fifty years I used to 
drive a stage, and these bent fingers show the effect of 
holding the reins for so many years." — Christian Age. 

2652. HABIT, Force of. After John Wesley's 
death there was a small tract published giving an 
account of it. One was put into the hands of a 
learned and philosophical man, who seemed to have 
a real respect for religion. After reading the tract, 
he said to the person who gave it to him, u Well, 
this is the most astonishing instance of the power 
of habit ! Here is a man who had been threescore 
years praying, preaching, and singing psalms, and, 
behold, he thinks of nothing else when he is dying I " 

2653. HABIT, Force of. Water-fowls hatched 
under a land-fowl may remain a while with their 
some time mother, but they soon betake them to the 
water again. — Elnathan Parr. 

2654. HABIT, Force of. Fielding has strikingly 
illustrated this in a sceue in the "Life of Jonathan 
Wild," where that person is represented as playing 
at cards with the Count, a professed gambler : — 
"Such was the power of habit over the minds of 
these illustrious persons, that Mr. Wild could not 
keep his hands out of the Count's pockets, though 
he knew they were empty ; nor could the Count 
abstain from palming a card, though he was well 
aware Mr. Wild had no money to pay him." 



2655. HABIT, Force of. It is related of an 
Eastern magician that he discovered by his incan- 
tation that the philosopher's stone lay on the bank 
of a certain river, but was unable to determine its 
exact locality. He therefore strolled along the bank 
with a piece of iron, to which he applied successively 
all the pebbles that he found. As one after another 
they produced no change in the metal, he flung them 
into the stream. At last he met with the object of 
his search, and the iron became gold in his hand ; 
but he had become so accustomed to the "touch- 
and-go " movement that the real stone was involun- 
tarily thrown into the river after the others, and 
lost to him for ever. 

2656. HABIT, Force of. In North America a 
tribe of Indians attacked a white settlement and 
murdered the few inhabitants. A woman of the 
tribe, however, carried away a very young infant, 
and reared it as her own. The child grew up with 
the Indian children, different in complexion, but 
like them in everything else. To scalp the greatest 
possible number of enemies was, in his view, the 
most glorious and happy thing in the world. While 
he was still a youth he was seen by some white 
traders, and by them conducted back to civilised 
life. He showed great relish for his new life, and 
especially a strong desire for knowledge and a 
sense of reverence, which took the direction of reli- 
gion, so that he desired to become a clergyman. He 
went through his college course with credit, and 
was ordained. He fulfilled his function welL and 
appeared happy and satisfied. After a few years he 
went to serve in a settlement somewhere near the 
seat of war which was then going on between Britain 
and the United States, and before long there was 
fighting not far off. I am not sure whether he was 
aware that there were Indians in the field — the 
British having some tribes cf Indians for allies — 
but he went forth in his usual dress — black coat 
and neat white shirt and neckcloth. When he re- 
turned he was met by a gentleman of his acquaint- 
ance, who was immediately struck by an extra- 
ordinary change in the expression of his face and 
the flush on his cheek, and also by his unusually 
shy and hurried manner. After asking news of 
the battle the gentleman observed, " But you are 
wounded?" "No." " Not wounded ! Why, there 
is blood upon the bosom of your shirt ! " The young 
man crossed his hands firmly, though hurriedly, 
upon his breast ; and his friend, supposing he wished 
to conceal a wound which ought to be looked to, 
pulled open his shirt, and saw — what made the 
young man let fall his hands in despair. Erom be- 
tween his shirt and his breast the gentleman toolc 
out — a bloody scalp I "I could not help it," said 
the poor victim of early habits, in an agonised voice. 
He turned and ran, too swiftly to be overtaken, be- 
took himself to the Indians, and never more ap- 
peared among the whites. — Harriet Martineau. 

2657. HABIT, Influence of. A Turk on his 

travels tells us that for months he could not divest 
himself of the notion that all the Western European 
women were very bold, not because of their deport- 
ment, but because they had bare faces. — The Gentle 
Life. 

2658. HABIT, Verdict according to. A worthy 
English officer, desirous of introducing English 
usages into a Mussulman society in Ceylon, em- 
pannelled a jury of twelve honest Mohammedans 



HABITS 



HAPPINESS 



to inquire into the cause of the death of one of 
their countrymen found drowned. He naturally, 
according to proper English precedent, suggested 
the verdict, " Accidental death." Not a bit of it ! 
The jury returned their verdict ' ' that the time of 
the deceased was come, and his fate accomplished." — 
Paxton Hood. 

2659. HABITS, bad, How to get rid of. I once 
heard a minister say, " Suppose some cold morning 
you should go into a neighbour's house and find 
him busy at work on his windows, scratching away, 
and should ask what he was up to, and he should 
reply, 'Why, I am trying to remove the frost ; but 
as fast as I get it off one square it comes on 
another,' would you not say, ' Why, man, let your 
windows alone and kindle your fire, and the frost 
will soon come off ? ' And have you not seen people 
who try to break off their bad habits one after 
another without avail? Well, they are like the man 
who tried to scratch the frost from his windows. 
Let the fire of love to God and man, kindled at the 
altar of prayer, burn in their hearts, and the bad 
habits will soon melt away." 

2660. HABITS, Destructive power of. The sur- 
geon of a regiment in India relates the following 
incident : — "A soldier rushed into the tent to inform 
me that one of his comrades was drowning in a 
pond close by, and nobody could attempt to save 
him in consequence of the dense weeds which 
covered the surface. On repairing to the spot we 
found the poor fellow in his last struggle, manfully 
attempting to extricate himself from the meshes of 
rope-like grass that encircled his body ; but, to all 
appearance, the more he laboured to escape, the 
more firmly they became coiled round his limbs. 
At last he sank, and the floating plants closed in, 
and left not a trace of the disaster. After some 
delay a raft was made, and we put off to the spot, 
and sinking a pole some twelve feet, a native dived, 
holding on by the stake, and brought the body to 
the surface. I shall never forget the expression of 
the dead man's face — the clenched teeth and fear- 
ful distortion of the countenance — while coils of 
long trailing weeds clung round his body and limbs, 
the muscles of which stood out stiff and rigid, 
whilst his hands grasped thick masses, showing 
how bravely he had struggled for life." 



2661. HABITS, Evil. An Indian once brought 
up a young lion, and finding him weak and harm- 
less, never attempted to control him. Every day 
the lion gained in strength and became more un- 
manageable, until at last, when excited by rage, he 
fell upon the Indian and tore him to pieces. Our 
evil habits and passions very much resemble that 
lion. 

2662. HABITS, Influence of. " Sir," said Bent- 
ley to one of his pupils, who had a predilection for 
malt liquor, " If you drink ale you will think ale." 
— Horace Smith. 

f ' 2663. HAPPINESS, and humility. " Some time 
since," says Dr. Payson, in a letter to a young 
clergyman, " I took up a little work purporting to 
bs the lives of sundry characters as related by 
themselves. Two of those characters agreed in 
remarking that they were never happy until they 
ceased striving to be great men.'* 



Esquimeaux, whose riches are a plank or a trunk of 
a tree carried by the currents to his bare coast, 
sees in the moon plains covered with forests. The 
Indian of the forests of Oroonoko there beholds 
open savannahs, where the inhabitants are never 
stung by mosquitoes. — Humboldt. 

2665. HAPPINESS, does not come by seeking. 

Antipater, of Macedon, being presented with a work 
on happiness, replied that he had no time to study 
happ iness. — Huntington. 

2666. HAPPINESS, Fear of. Joy has been con- 
sidered by Christian people very largely as an 
exceptional state ; whereas sobriety — by which is 
meant severity of mind or a non-enjoying state of 
mind — is supposed to be the normal condition. I 
knew a Roman Catholic priest that was as upright 
and conscientious a man as I ever met, who said he 
did not dare to be happy ; he was afraid that he 
should lose his soul if he was ; and he subjected 
himself to every possible mortification, saying, " It 
is not for me to be happy here ; I must take it out 
when I get to heaven. There I expect to be 
happy." That was in accordance with his view of 
Christianity. — Beecher. 

2667. HAPPINESS, Ideas of. A gentleman who 
was enjoying the hospitality of the great millionaire 
and king of finance, Rothschild, as he looked at 
the superb appointments of the mansion, said to his 
host, " You must be a happy man." "Happy!" 
said he ; " happy ! I happy ! — happy ! Ay, happy ! 
Let us change the subject." . . . John Jacob Astor 
was told that he must be a very happy man, being 
so rich. " Why," said he, " would you take care oi 
my property for your board and clothes ? That's 
all I get for it." — /. B. Gough. 

2668. HAPPINESS, Man's, how it may be dis- 
turbed. As a beau in the days of the Regency 
passed along the old Palace Yard to one of the 
brilliant balls given by the Prince of Wales, he 
was rendered wretched for the whole evening by a 
mud-splash on his white silk stockings. — J. Hain 
Friswell. 

% 2669. HAPPINESS, not easily obtained. The 

sophist Polus thought that a child might refute the 
notion of Socrates, " that it was a happier thing to 
suffer than to inflict a wrong." He considered that 
he had refuted it when he asked Socrates whether 
all the world did not pronounce Archelaus happy, 
who had waded his way to a tyranny through seas 
of blood. And when Socrates denies that Archelaus 
is necessarily happy, Polus scornfully answers that 
" perhaps Socrates will even say that he does not 
know whether the great King of Persia is happy or 
not." To which Socrates again answers, that most 
assuredly he will say so, for he has no knowledge 
whether the great king is a good man or a bad man. 
And when all the world is congratulating and envy- 
ing some gorgeous millionaire, how rare is it to hear 
the remark, "How can I tell whether he is at all to 
be envied ? " — Canon Farrar. 

* 2670. HAPPINESS, Secret of. There was once 
a famous king. He had great riches and honours ; 
but he found, as many others had done before, that 
these things do not make people happy. He heard 
of an old man, famous for his wisdom and piety, 
who could tell what we must do in order to be 
I happy. So the king went to see him. He found 



2664. HAPPINESS, Different ideas of. The 



HAPPINESS 



( 280 ) 



HAUGHTINESS 



him living in a very humble way, in a cave on the 
borders of a great wilderness. "Holy Father," 
said the king, " I have come to you to learn the 
great secret how I may be happy." The old man 
did not give him an immediate answer. But he 
rose, and, walking out of the cave, asked the king 
to follow him. He led him along a rough path 
till they came directly in front of a very high rock 
on the side of a mountain. On the top of that rock 
an eagle had built its nest. Pointing to that 
rock, the old man said, "Tell me, king, why 
has the eagle built its nest on yonder high rock ? " 
"No doubt," said the king, "the reason is that it 
wants to be out of the reach of danger." "True," 
exclaimed the wise man. " Then follow the example 
of the eagle. Build your nest, make your home in 
heaven. Then it will be safe beyond the reach of 
danger, and you will find peace and happiness all 
your days." 

2671. HAPPINESS, Secret of. Martha Wesley 
and Dr. Johnson were great friends. One day he 
was talking on the unhappiness of human life. She 
said, " Doctor, you have always lived, not among the 
saints, but among the wits, who are a race of people 
the most unlikely to seek true happiness or find the 
pearl of great price." — Anecdotes of the Wesley s. 

2672. HAPPINESS, Worldly. I heard once of 
a lady who came into a large fortune. She built a 
fine place and named it "Satis House," meaning 
that she would be perfectly happy there, for she 
had all that heart could wish. But at last this 
poor lady found that money could not buy happi- 
ness, and when she grew tired of everything she 
hanged herself in Satis House. — Miss Robinson. 



2673. HARDNESS, A professor's. Shall I tell 
you of a minister who loudly preached the law and 
sternly pronounced the judgment of the Lord against 
what he considered every form of evil ? He had a 
beautiful daughter, who was lured into forbidden 
ways. A more simple-minded, trustful child never 
blessed the fireside of any home. But she was led 
away. Not all at once, indeed, did she take the 
great leap into the terrible darkness ; she traversed a 
gently inclined plane. Could she have spoken freely 
to her father, she would never have gone so far ; 
but when she did speak to him, he received her at 
the point of the cold sharp point of the law. He 
did not understand her tears. He knew not that 
righteousness must be merciful if it would be com- 
plete. He was stern, hard, upright — a man who 
weighed and measured everything by law, and 
turned the gospel itself into redemption of arith- 
metic. This child left him. She soon felt the cold 
and the darkness, the bitter hunger and the sharp 
pain of those who are the servants of sin. In much 
suffering — such suffering as tares the heart in secr-et 
and goads the brain to madness — she turned her 
steps towards her father's house, and asked me on 
the way to plead for her. I cannot forget her woe- 
worn face ; there were great red rings round her 
beautiful eyes — the eyes which should have been 
full of light, of young hope and girlish merriment. 
She was old too soon ; she had drunk of the cup of 
which if any woman drink she can never be young 
again. She came to me. The night was darkened 
by great rains, which fell through a keen north wind, j 
and yet she had but little on to keep out the sharp- | 
ness of the harsh night. She stammered out that 
she was tired and sad and penitent, and that she 



longed to tell her father so, and die in her mother's 
chair. I hastened to him — I never went so quickly 
anywhere in my life — to tell him that he might rise 
at once almost to heaven, for his child, so long lost, 
was at the door. " I cannot see her, sir ; no wicked 
person shall dwell in my sight." "But she is peni- 
tent." "She must prove that before I can receive 
her." " Sir ! do you talk so about your poor, weary, 
jaded child? See her but for a moment, and you 
will pity her misery." "Sir," said he, in a hard 
legal tone, "the way of transgressors is hard." 
" Sir," said I, " I'm ashamed of you. Such hearts 
as yours never knew the gospel of Jesus Christ ; 
you were never in Gethsemane — you were never 
on Calvary. Your poor, wronged, sinning, broken- 
hearted child will be in heaven, upon the breast of 
the living God, and you yourself will be justly thrust 
down to hell." " Not every one that saith unto me, 
Lord, Lord, shall enter into the kingdom of heaven." 
— Dr. Joseph Parker. 

2674. HARM, Mistaken attempt to do. In the 

Irish rebellion J. C. Beresford, Esq., a banker, 
and member for Dublin, rendered himself so very 
obnoxious to the rebels, in consequence of his vigi- 
lance in bringing them to punishment, that when- 
ever they found any of his bank-notes in plunder- 
ing a house, the general cry was, " We'll ruin the 
rascal ! We'll destroy every note of his we can find ! " 
and they actually destroyed, it is supposed, upwards 
of £20,000 of his notes during the rebellion. — Irish 
Anecdotes. 

2675. HARVEST, A golden, lost. Plutarch tells 
the story of a dream which came to Antigonus that 
well illustrates the fond illusions of men who dream 
rather than labour in life. He thought he entered 
a large and beautiful field, and sowed it with filings 
of gold. This produced a crop of the same precious 
metal ; but coming a little after to visit it, he found 
it was cut, and nothing left but the stalks ; while 
afterwards, in his distress at his loss, he heard that 
"Mithridates had reaped the golden harvest and 
gone off with it." So with many another visionary ; 
they wake up to find that the hour of ingathering 
and opportunity is gone. — B. 

2676. HARVEST, from one seed. A gentleman 
once tried the experiment of raising a harvest from 
a single seed. He put a kernel of corn into the 
ground ; it sprang up and yielded two full ears. 
The next year he planted the corn of those two 
ears, and had, as the result, nearly a bushel of 
shelled corn. This he planted again, and broad 
acres of large yellow ears at length rewarded his 
patient toil. It was a rich and precious harvest 
from one little seed. 

2677. HASTE, Danger of. It is said that when 
Agatharcus, the painter, valued himself upon the 
celebrity and ease with which he despatched his 
pieces, Teuxis replied, " If I boast, it shall be of the 
slowness with which I finish mine." Por ease and 
speed in the execution seldom give a work any last- 
ing importance or exquisite beauty ; while, on the 
other hand, the time which is expended in labour 
is recovered and repaid in the duration of the per- 
formance. — Plutarch. 

2678. HAUGHTINESS, Folly of. A petty Afri- 
can prince who was visited by an English traveller 
folded his arms with an air of imperial consequence, 



HEARERS 



( 281 ) 



HEARERS 



as he sat upon the floor, and demanded of his guest, 
" What do they think of me in Europe ? " 

2679. HEARERS, and doers. When the Em- 
peror himself (Constantine) was announced to preach 
thousands flocked to the palace. He stood erect, 
with his head tossed back, and poured forth a tor- 
rent of facile eloquence, and the people applauded 
all his points. Now he denounced the follies of 
paganism, now it was the unity of Providence or 
the scheme of redemption that formed his theme ; 
and often he would denounce the avarice and rapacity 
of his own courtiers. It was then observed that they 
all cheered lustily, but it was also noticed that they 
did not mend their ways. — H. R. Haweis. 

2680. HEARERS, and gain. The most of men 
remind us of the old story in Strabo of the musician 
who thought himself very wonderfully gifted with 
the power to create melody. Before his audience 
he was pouring forth his notes, and as, he thought, 
holding them all spellbound; but just then the mar- 
ket-bell, with its vile tinkle, was heard, and all his 
admirers except one person left him, for they could 
not afford to lose the chance of the market. The 
musician turned to his solitary listener and com- 
plimented him upon having a soul above mere mer- 
chandise and an ear which could appreciate music, 
so that he was not drawn away by the tinkling of 
a market-bell. " Master," said the man, " I am 
hard of hearing ; did you say the market-bell had 
rung ? " " Yes." " Then I must be off, or I shall 
be too late." And away went the last man, unre- 
strained by the bonds of harmony. So when we 
preach up Jesus Christ there will be some who 
will listen to us, and we perhaps think, " Now we 
shall surely win them ; " but ah ! to-morrow's mar- 
ket-bell — to-morrow's bell of sin, and bell of iniquity, 
the bell that rings to frivolities, and rings to trans- 
gressions, they will go after that. Anything that 
pleases the flesh will secure them. — Spurgeon. 

2681. HEARERS, and preaching Christ. My 

daughter plays beautifully on her pianoforte in the 
next room to my study ; it does not divert me from 
my reading and writing in general, but now and 
then she touches a chord ; down goes my pen, and 
I do not see a word in my book ; all I can do is 
to listen. Now whilst you are preaching one has 
wandered in thought to his farm, another to his 
merchandise, a third to converse with his friends ; 
but touch the keynote, set forth a Saviour's love — 
for " the love of Christ constraineth us " — let your 
own heart be well in tune with it, and theirs will 
respond. — Cecil. 

2682. HEARERS, Attention to. It was my cus- 
tom occasionally to attend St. Mary's, and the ser- 
mons of the vicar always delighted me. But as the 
church was always very full, I was often obliged, 
though not strong in health, to stand during the 
whole service. Now, having observed that the 
persons who were best dressed were always the 
first to be conducted to seats, although not seat- 
holders, I yielded to the temptation of resorting to 
an artifice. I happened to possess a large and 
beautiful ring. One Sunday morning I put it on 
and repaired to church as usual. I stood for a 
minute or two with other people of divers classes 
near the door. Then, taking off my glove, I raised 
my hand with apparent carelessness to my ear, and 
immediately I was led to a comfortable seat. — Auto- 
biography of Bishop Gobat. 



2683. HEARERS, Duty of. At one time, vrhen 
I was preaching for Father Taylor, he rose at the 
conclusion of the sermon and said, " If some things 
have been said that you don't understand, much has 
been said that you do understand : follow that." — 
Rev. Joseph Marsh. 

2684. HEARERS, Duty of. " Now, deacon, I've 
just one word to say. I can't bear our preaching ! 
I get no good. There's so much in it I don't want 
that I grow lean on it. I lose my time and pains." 
" Mr. Bunnell, come in here. There's my cow 
Thankful — she can teach you theology ! " "A cow 
teach theology! What do you mean?" "Now, 
see, I have just thrown her a forkful of hay. Just 
watch her. There now ! She has found a stick — 
you know sticks will get into the hay — and see how 
she tosses it to one side and goes on to eat what is 
good. There, again ! She has found a burdock, 
and she throws it on one side and goes on eating. 
And there ! She does not relish that bunch of 
daisies, and leaves them and goes on eating. Before 
morning she will have cleared the manger of all, 
save a few sticks and weeds, and she will give milk. 
There's milk in that hay, and she knows how to get 
it out, albeit there may be now and then a stick or 
weed which she leaves. But if she refused to eat, 
and spent the time in scolding about the fodder, 
she too would ' grow lean,' and the milk would dry 
up. Just so with our preaching. Let the old cow 
teach you. Get all the good you can out of it and 
leave the rest. You will find a good deal of 
nourishment in it." 

2685. HEARERS, Forgetful A celebrated 
preacher of the seventeenth century, in a sermon 
to a crowded audience, described the terrors of the 
last judgment with such eloquence, pathos, and 
force of action, that some of his audience not only 
burst into tears, but sent forth piercing cries, as if 
the Judge Himself had been present, and was about 
to pass upon them their final sentence. In the 
height of this commotion the preacher called upon 
them to dry their tears, as he was about to add 
something still more awful and astonishing than 
anything he had yet brought before them. Silence 
being obtained, he, with an agitated countenance, 
addressed them thus : — "In one quarter of an hour 
from this time the emotions which you have just 
now exhibited will be stifled ; the remembrance of 
the fearful truths which excited them will vanish ; 
you will return to your carnal occupations or sinful 
pleasures with your usual avidity, and you will treat 
all you have heard as a tale that is told ! " 

2686. HEARERS, Gratitude of. A Scotchman 
asked a minister for five shillings, and in return for 
the favour said, " I'll give you a day's hearing some 
time." It is undoubtedly understood by many that 
in listening to a minister they are conferring a favour 
upon him. A person once asked me to lend him a 
sovereign, and in support of his request informed me 
that he had long attended my ministry. Possibly 
the man richly deserved a sovereign for having done 
so ; at the same time it is a popular mistake to sup- 
pose that the minister is the party receiving the 
favour. He gives his hearers his best thinking, his 
best power of all kinds, and it is, therefore, a pity to 
show him thankfulness by borrowing money of him. 
— Br. Parker. 

2687. HEARERS, Indifferent. A dying, despair- 



HEARERS 



( 282 ) 



HEART 



ing man, addressing one under whose ministry he 
had sat for twenty years, said, "I have never heard 
a single sermon S " The minister, who had known 
him for years as a constant hearer, looked astonished 
— fancied that he was raving. But not so. The 
man was in his sad and sober senses. " I attended 
church," he explained ; "but my habit was, so soon 
as you began the sermon, to begin a review of last 
week's trade, and to anticipate and arrange the busi- 
ness of the next." — Denton. 

2688. HEARERS, to be dealt with singly. A 

celebrated barrister who was proverbial for his suc- 
cess on one occasion occupied an unusual period in 
his address to the jury. Again and again he went 
over his observations, clothing them in different 
language, and placing his facts in new positions, 
until the whole court was wear} 7 with listening to 
his remarks. At last he very abruptly sat down, 
seemingly well satisfied with the result of his exer- 
tions ; he gained his case. " And now tell me," 
said a brother barrister, " what have you been 
driving at so long ; why, three parts of the jury 
were won over the first five minutes." "I know 
that," was the reply; "but the man in the blue 
coat and gilt buttons ivas not won over." — George 
Mogridge. 

2689. HEARING, Argument for. In a town on 
the west coast of England, years ago, notice was 
given of a sermon to be preached on Sunday even- 
ing. The preacher was a man of celebrity ; the 
object of the discourse being to enforce the duty 
of a strict observance of the Sabbath. After the 
preacher read his text he suddenly paused, leaning 
his head on the pulpit, and remained silent for a 
few moments. He soon, however, recovered him- 
self, and addressing the congregation, said he 
begged to narrate to them a short anecdote. " It 
is now exactly fifteen years," said he, " since I was 
last within this place of worship ; and the occasion 
was the very same as that which has now brought 
us together. Amongst those present were three 
dissolute young men, who came with stones in their 
pockets to throw at the minister as he stood in this 
pulpit. They had not attended long to the discourse, 
when one of them said, 'Why need we listen 
any longer to the blockhead? — throw ! ' But the 
second stopped him, saying, 'Let us first see what 
he makes of this point.' Then he too said, 'Ay, 
confound him, it is only as I expected — throw 
now ! ' Here the third interposed, and said it 
would be better altogether to give it up. At this 
remark his two associates took offence and left the 
place, while he himself remained to the end. Now, 
mark, my brethren," continued the preacher, with 
much emotion, " what were afterwards the several 
fates of these young men ? The first was hanged, 
several years ago, at Tyburn, for the crime of 
forgery ; the second is now lying under sentence 
of death for murder in the jail of this city ; the 
third, my brethren " — and the speaker's agitation 
here became excessive, while he paused and wiped 
the large drops from his brow — "the third, my 
brethren, is he who is now about to address you ! — 
listen to him." 

2690. HEARING, Carelessly. We crossed and 
recrossed the river several times by the ferry-boat 
at Basle. We had no object in the world but 
merely amusement and curiosity to watch the 
simple machinery by which the same current is 



made to drift the boat in opposite directions from 
side to side. To other passengers it was a business, 
to us a sport. Our hearers use our ministry in 
much the same manner when they come to it out 
of the idlest curiosity, and listen to us as a means 
of spending a pleasant hour. That which should 
ferry them across to a better state of soul they use 
as a mere pleasure-boat, to sail up and down in, 
making no progress after years of hearing. Alas ! 
it may be sport to them, but it is death to us, 
because we know it will ere long be death to them. 
— Spurgeon. 

2691. HEARING, for eternity. Dr. Cornelius, 
of North America, whose death was somewhat 
sudden, said to the writer of his life, " Tell your 
own dear people, from me, that they hear for eter- 
nity. Last Monday I was in the world, active ; 
but now I am dying : so it may be with any of 
them. Tell Christians to aim at a higher standard 
of piety, and to live more entirely devoted to Christ 
and His cause. When a man comes to die he feels 
that there is an immeasurable disparity between 
the standard of pietv as it now is and as it ought 
to be." 

2692. HEARING, Practical. A poor woman in 
the country went to hear a sermon, in which the 
use of dishonest weights and measures was exposed 
With this discourse she was much affected. Thts 
next day, when the minister called upon the 
woman, he took occasion to ask her what she re- 
membered of his sermon. The poor woman com- 
plained much of her bad memory, and said she 
had forgotten almost all he had delivered. " But 
one thing," said she, "I remembered — I remembered 
to burn my bushel." 

2693. HEARING, with the eye. "You taught 
me how to hear preaching," said a layman to a 
minister. " How was that ? " replied the minister. 
" You told me that I was a very poor hearer ; ' for,' 
said you, ' whenever your eyes meet mine you let 
your head fall. Look the preacher full in the face ; 
it helps him wonderfully.' " — Christian Age. 

2694. HEART, A divided. A well-known mis- 
sionary tells of a poor African woman who once 
said to him that she had two hearts, one saying, 
" Come to Jesus," the other saying, " Stay away ; " 
the one bidding her to do good, and the other 
bidding her to do evil ; so that she knew not what 
to do. He read to her the seventh chapter of the 
Romans. When he came to the verse, " wretched 
man that I am I who shall deliver me from the body 
of this death ? " she said, " Ah, Massa, that me ; 
and me know not what to do." And when he after- 
wards added the words, ",I thank God through Jesus 
Christ," and explained them, she burst into tears 
of grateful joy. 

2695. HEART, A good. There was a great mas- 
ter among the Jews, who bade his scholars con- 
sider and tell him what was the best way wherein 
a man should always keep. One came and said 
that there was nothing better than a good eye, 
which is, in their language, a liberal and contented 
disposition ; another said a good companion is the 
best thing in the world ; a third said a good 
neighbour was the best thing he could desire ; and 
a fourth preferred a man that could foresee things 
to come ; that is, a wise person. But at last came 
one Eleazar, and he said a good heart was better 



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HEART 



than them all. "True," said the master ; "thou hast 
comprehended in two words all that the rest have 
said. For he that hath a good heart will be both 
contented, and a good companion, and a good 
neighbour, and easily see what is fit to be done by 
him. Let every man, then, seriously labour to find 
in himself a sincerity and uprightness of heart at 
all times, and that will save him abundance of other 
labours." — Bishop Patrick. 

2696. HEART, a reservoir. You have seen the 
great reservoirs provided by our water companies, 
in which the water to supply hundreds of streets 
and thousands of houses is kept. Now, the heart 
is the reservoir of man, and our life is allowed to 
flow in its proper season. That life may flow 
through different pipes — -the mouth, the hand, the 
eye ; but still all the issues of hand, of eye, of lip, 
derive their source from the great fountain and 
central reservoir, the heart ; and hence there is 
great necessity for keeping this reservoir, the heart, 
in a proper state and condition, since otherwise that 
which flows through the pipes must be tainted and 
corrupt. — Spurgeon. 

2697. HEART, Christ entering the. Suppose you 
were in a dark room in the morning, the shutters 
closed and fastened, and only as much light coming 
through the chinks as made you aware it was day 
outside. And suppose you should say to a com- 
panion with you, " Let us open the windows and 
let in the light." What would you think if he 
replied, "No, no ; you must first put the darkness 
out, or the light will not enter ? " You would 
laugh at his absurdity. Just so we cannot put sin 
out of our hearts to prepare for Christ entering : 
we must open, and take Him in, and sin will flee. 
Fling the window open at once, and let Christ 
shine in— Dr. Edmond. 

2698. HEART, Christ's dealings with. It is 
said that the natives of India, when they want to 
quarry out a stone, first take a chisel and run a 
groove, then they kindle a fire in the groove, and 
last of all they pour in a little water, which, becom- 
ing heated, causes the stones to expand and even- 
tually to burst. This is just what the Lord Jesus 
did First He grooved right down into the hardness 
of the human heart, then poured in the water of 
His love, and thus gained an entrance, and broke 
it asunder. — Dr. Armitage. 

2699. HEART, controls the life. Yonder loco- 
motive, with its thundering train, comes like a 
whirlwind down the track, and a regiment of armed 
men might seek to arrest it in vain. It would 
crush them, and plunge unheeding on. But there 
is a little lever in its mechanism that, at the pres- 
sure of a man's hand, will slacken its speed, and in 
a moment or two bring it panting and still, like a 
whipped spaniel, at your feet. By the same little 
lever the vast steamship is guided hither and thither 
in spite of adverse wind or current. So with the 
heart of man. With your grasp gentle and firm on 
that helm, you may pilot men whither you will. 

2700. HEART, Danger of hardening. Mrs. 
Graham, of New York, made it a rule to appro- 
priate the tenth part of her earnings to be expended 
fur pious and charitable purposes. By a sale which 
her son-in-law, Mr. Bethune, made for her, she got 
an advance of one thousand pounds. So large a 
profit was new to her. ,£ Quick, quick ! " said she ; 



"let me appropriate the tenth before my heart grows 
hard.^ 

2701. HEART, Fear of a change in. Soon after 
our arrival at Linyanti, Sekeletu took me aside and 
pressed me to mention those things I liked best 
and hoped to get from him. Anything, either in 
or out of his town, should be freely given if I would 
only mention it. I explained to him that my object 
was to elevate him and his people to be Christians ; 
but he replied he did not wish to learn to read the 
Book, for he w.as afraid " it might change his heart, 
and make him content with only one wife, like 
Sechele." . . . Motibe, after he had mastered 
the alphabet, reported the thing so far safe, and 
Sekeletu and his young companions came forward 
to try for themselves. He must have resolved to 
watch the effects of the Book against his views on 
polygamy, and abstain whenever he perceived any 
tendency, in reading it, towards enforcing him to 
put his wives away. — Dr. Livingstone. 

2702. HEART, God's Word in. Lycurgus, al- 
though a great lawmaker, would allow none of his 
laws to be written. He would have the principles 
of government interwoven in the lives and manners 
of the people as most conducive to their happiness. 
. . . The multiplication of Bibles that stand upon 
bookshelves or lie upon tables is an easy matter, 
but to multiply copies of walking scriptures, in the 
form of holy men who can say, " Thy Word have I 
hid in my heart," is much more difficult. — New 
Handbook of Illustration. 

2703. HEART, Greed of. That bird was once 
a woman, and it is a good lesson she reads us. One 
day she was kneading bread in her trough, when 
our Lord passed by, leaning on St. Peter. She did 
not know who it was, for they looked like two poor 
men. " Give us of your dough, for the love of God," 
said the Lord Christ; "we have come far acro33 
the field, and have fasted long." Gertrude pinched 
off a small piece for them ; but on rolling it in her 
trough, to get it into shape, it grew and grew, and 
filled up the trough completely. She looked at it 
in wonder. " No," said she, "that is more than you 
want; " so she pinched off a smaller piece, and rolled 
it out as before ; but the smaller piece filled up the 
trough, just as the other ; so she put that aside too, 
and pinched a smaller bit still. But the miracle 
was just as apparent, the smaller bit filling up the 
trough the same as ever. Gertrude's heart was 
hardened ; she put that aside also. " I cannot give 
you any to-day," said she, for the greed of her heart 
ivas to divide all her dough into little bits and 
roll it into loaves. " Go on your journey, and the 
Lord prosper you." Then the Lord Christ was 
angry, and her eyes were opened, and she fell down 
<>n her knees to hear Him say, "I gave you plenty, 
but that hardened your heart, so that plenty was 
not a blessing to you. I will try you now with the 
blessing of poverty ; you shall henceforth seek your 
food day by day, and always between the wood 
and the bark." — Norwegian Legend of the Gertrude 
Bird. 

2704. HEART, Hardness of. I have heard it 
more than once and again, from the sheriffs who 
took all the gunpowder plotters and brought them 
up to London, that every night when they came to 
their lodging by the way they had their music and 
dancing a good part of the night. One would think 



HEART 



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HEATHEN 



t strange that men in their case should be so merry. 
— Zightfoot. 

2705. HEART, How to reach. The Austrian 
Emperor Charles VI., after listening to Farinelli 
one day with great admiration, told him that in 
his singing he neither moved nor stood still like 
any other mortal — all was supernatural ; but he 
added, " These gigantic strides, these never-ending 
notes, are merely surprising, and it is now time 
that you should think of pleasing ; you are too 
lavish of the gifts with which nature has endowed 
you ; if you wish to reach the heart you must take a 
plainer and simpler road." These few words, Fari- 
nelli said, wrought an entire change in his style. 
From that time he studied to be simple and pathetic, 
as well as grand and powerful, and thus charmed 
his hearers as much as he formerly astonished them. 
— Hogarth. 

2706. HEART, Injuries in. A traveller in Bur- 
mah, after fording a certain river, found his body 
covered all over by a swarm of leeches, busily suck- 
ing his blood. His first impulse was to tear the 
tormentors from his flesh ; but his servant warned 
him that to pull them off by mechanical violence 
would expose his life to danger. They must not be 
torn off, lest portions remain in the wounds and 
become a poison ; they must drop off spontaneously, 
and so they will be harmless. The native forthwith 
prepared a bath for his master, by the decoction of 
some herbs, and directed him to lie down in it. As 
soon as he had bathed in the balsam the leeches 
dropped off. Every unforgiven injury in the heart 
is like a leech sucking the life-blood. Mere human 
determination to have done with it will not cast the 
evil thing away. You must bathe your whole being 
in God's pardoning mercy, and those venomous 
creatures will instantly let go their hold. — Arnott. 

2707. HEART, Preaching to. When the late 
Mr. Bramwell was stationed at Hull an aged 
Lutheran minister frequently attended the Metho- 
dist chapel to hear him preach. A friend one day 
said to him, " Mr. Triebner, how do you like Mr. 
Bram well's preaching ? " and possibly anticipating 
an objection, added, "Does he not often wander 
from his subject?" "Yes," replied the venerable 
old gentleman, "he do wander most delightfully 
from de subject to de heart." 

270a. HEART, Preaching to. Dean Milner was 
greatly opposed to extemporaneous preaching. At- 
tracted, however, by the great fame of Rowland 
Hill, he resolved for once to indulge his curiosity 
by going to hear him. After the sermon the Dean 
was seen forcing his way in much haste to the 
vestry-room, when, seizing the hand of the preacher, 
in his enthusiasm he cried out, " Well, dear Brother 
Rowland, I perceive now that your slapdash 
preachers are, after all, the best preachers ; it went 
to the heart, sir ! — it went to the heart, sir ! " 

2709. HEART, Pure in. A little girl having one 
day read to her teacher the first twelve verses of 
the fifth chapter of the Gospel of Matthew, he asked 
her to stop and tell him which of these divine 
graces, said by our Lord to be blessed, she should 
most like to have. She paused a little, and then 
said, with a modest smile, " / would rather be pure 
in heart." Her teacher asked her why she chose 
this above all the rest. " Sir," she said, " if I had 



a pure heart I should have all the other graces 
spoken of in the chapter." 

2710. HEART, temple of God. It is related in 
ecclesiastical history that the parents of Origen 
used to uncover his breast as he slumbered and 
print their kisses over his heart ; for they said, 
" This is a temple of the Holy Ghost ! " — Chas. S. 
Robinson, D.D. 

2711. HEART, The desperately wicked. Near 
by a mass of rock that had fallen from the over- 
hanging crag, which had some wild flowers growing 
in its fissures, and on its top the foxglove, with its 
spike of beautiful but deadly flowers — we once came 
upon an adder as it lay in ribbon coil, basking on 
the sunny ground. At our approach the reptile 
stirred, uncoiled itself, and raising its head, with 
eyes like burning coals, it showed its venomous 
fangs and gave signs of battle. Attacked, it re- 
treated, and making for that grey stone, wormed 
itself into a hole at its side. Its nest and home 
were there. And in looking on that shattered 
rock, fallen from its primeval elevation, with its 
flowery but fatal charms, the home and nest of the 
adder, where nothing grew but poisoned beauty, 
and nothing dwelt but a poisoned brood, it seemed 
to us an emblem of that heart which the Word 
describes as a stone, which experience proves is a 
habitation of devils, and which the prophet pro- 
nounces to be desperately wicked. — Guthrie* 

2712. HEART, The sinner's. When we were in 
Dublin I went out one morning to an early meet- 
ing, and I found the servants had not opened the 
front-door. So I pulled back a bolt, but I could 
not get the door open. Then I turned a key, but 
the door would not open. Then I found there was 
another bolt at the top ; then I found there was 
another bolt at the bottom. Still the door would 
not open. Then I found there was a bar, and then 
I found a night-lock. I found there were five or 
six different fastenings. I am afraid that door 
represents every sinner's heart. The door of his 
heart is double-lccked, double-bolted, and double- 
barred. Oh, my friends, pull back the bolts and 
let the King of Glory in. — Moody. 

2713. HEART, Value of. When a law was made, 

in the reign of Elizabeth, that all the people should 
attend the church, the papists sent to Rome to know 
the pleasure of His Holiness. He returned for 
answer, " Tell the Catholics in England to give vie 
their hearts, and the Queen may take the rest." 

2714. HEATHEN, A child's prayer for. While 
we were at Hang-Chow my child — she was only 
then eight years of age — for the first time saw a 
man making an idol. The sight grieved her to the 
heart. She looked up into my face, and said, " O 
papa, that man does not know Jesus ! He would 
never make an ugly idol like that if he knew Jesus ■ 
go and tell him about Jesus." I had not so much 
faith with the message as my dear child had, but I 
went and told him the story of God's great love in 
the gift of His Son. Then we went away, and the 
man went on making the idol. After we had gone a 
little distance we sat down, and I said to my child — 
I saw her heart was burdened — "What shall we 
sing ? " She said, " Let us sing — 

" 1 Rock of Ages, cleft for me.' " 
We sang that hymn, and then I said to her, 



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HEATHENISM 



" Will you engage in prayer first ? " She prayed, 
and I never heard such a prayer as she offered. 
For about fifty minutes she went on pleading that 
God would have mercy on the poor Chinese, and 
strengthen her papa to preach Christ to them. My 
heart was bowed before God ; I could not describe it 
to you. Next morning I was summoned away to see 
a sick missionary at a distance, and had to leave my 
loved ones. When I came back she was uncon- 
scious, and she never recognised me again. That 
prayer for the poor Chinese was the last conscious 
words I heard her speak. — Rev. J. Hudson Taylor. 

2715. HEATHEN, and God. Undoubtedly rest- 
lessness and barrenness characterise most spiritual 
experience beyond the knowledge of the historic 
Christ. Nevertheless, man is so made that God 
draws near to him when he draws near to God. 
In Calcutta I stood in Keshub Chunder Sen's temple, 
and saw the audience rise and stand with clasped 
hands in perfect silence five minutes. The wor- 
shippers then cried, " Victory to God ! " and again 
remained silent, with bowed heads. I felt sure that 
the spiritual leader of that assembly had a right to 
pronounce over all who had uttered that exclama- 
tion honestly the benediction, " Peace, peace ! " A 
peace this may be that would not satisfy many 
tormented souls, and ought not to satisfy them ; 
nevertheless, such is the structure of the soul, that 
xvhen-it yields completely to the best light known to it, 
God whispers to it consolation. — Rev. Joseph Cook. 

2716. HEATHEN, Conversion of. There is a 
cold spirit of cynicism — a spirit of laziness, as I 
would call it — which is abroad in the world, which 
cannot be argued out of the Church, and cannot be 
argued out of the world. But it can be loved out 
of the Church, and it can be loved out of the world, 
if we only try. We know that it existed in the 
last century. "Young man," said a man to one 
who was pleading on behalf of the heathen, " when 
God wants to convert the heathen to Himself He 
will do it without your aid and without mine. But 
the air grew balmier beneath the preaching of 
Wesley and of Whitefield. Then Carey rose and 
preached his great sermon from Isaiah liv. 2, 3, and 
he deduced_two things — namely, that the Church 
should attempt great things, and that the Church 
should expect great things. — Rev. Samuel Pearson, 
M.A. 

2717. HEATHEN, Conversion of. Bailey, a 
Griqua, in South Africa, stated that the first thing 
which led him to think of religion was observing 
the Hottentots who belonged to Zak River Mission 
giving thanks when eating. "I went," said he, 
" afterwards to that settlement, where I heard many 
things, but felt no interest in them. But one day, 
when alone in the fields, I looked very seriously at 
a mountain, as the work of that God of whom I 
had heard ; then I looked to my two hands, and for 
the first time noticed that there was the same num- 
ber of fingers on each. I asked, { Why are there not 
five on this hand, and three on that ? It must be 
God that made them so.' Then I examined my feet, 
and wondered to find my soles both fiat — not one 
flat and the other round. 1 God must have done 
this,' said I. In this way I considered my whole 
body, which made a deep impression on my mind, 
and disposed me to hear the Word of God with more 
interest, till I was brought to believe that Jesus 
died for my sins." 



2718. HEATHEN, Future state of. A clergy- 
man once travelling in a stage-coach was asked 
by one of the passengers if he thought that pious 
heathens would go to heaven. " Sir," answered 
the clergyman, " I am not appointed judge of the 
world, and consequently cannot tell ; but if ever 
you get to heaven, you shall either find them there, 
or a good reason why they are not." 

2719. HEATHEN, Ignorance of. Inquiring one 
day of a group of natives (Bechuanas) whom I had 
been addressing if any of them had previously 
known the Great Being which had been described 
to them, among the whole party I found only one 
old woman who said she remembered hearing the 
name Morimo (God) when she was a child, but was 
not told what the thing was. Nor is it surprising 
that a chief, after listening attentively to me while 
he stood leaning on his spear, should utter an ex- 
clamation of amazement that a man whom he ac- 
counted wise should vend such fables for truths. 
Calling about thirty of his men who stood near 
him, he addressed them, pointing to me, " There is 
Ba-Mary" (Father of Mary), "who tells me that the 
heavens were made, the earth also, by a beginner 
whom he calls Morimo. Have you ever heard any- 
thing to be compared with this ? He says that the 
sun rises and sets by the power of Morimo ; as also 
that Morimo causes winter to follow summer, the 
winds to blow, the rain to fall, the grass to grow, 
and the trees to bud ; " and, casting his arm above 
and around him, added, " God works in everything 
you see and hear ! Did you ever hear such words?" 
Seeing them ready to burst into laughter, he said, 
"Wait, I shall tell you more. Ba-Mary tells me 
that we have spirits in us which will never die, and 
that our bodies, though dead and buried, will rise 
and live again. Open your eyes to-day ; did you 
ever hear fables like these?" This was followed 
by a burst of deafening laughter ; and on its par- 
tially subsiding, the chief man begged me to say no 
more on such trifles, lest the people should think me 
mad. — Moffat. 

2720. HEATHEN, Love of. M. B. Cox said be- 
fore the American Board of Missions, " Gentlemen, 
send me to Africa ! — send me to Africa ! I know 
the climate is a deadly climate— I know that I may 
only get there to die ; but if I can die there, I ask 
no more, because then my bones buried in Africa 
will be a bond that will bind Africa to the Church 
in America that can never be severed." And when 
he lay a-dying there, turning round to his friends, 
he said, " Never mind me ! let thousands of us die, 
but let Africa be saved ! " — Denton. 

2721. HEATHEN, Unreasonable Folly of. The 

Bev. J. D. Gordon was a medical man as well as a 
minister, and was therefore peculiarly adapted for 
his position. One of the natives had sent a request 
that the missionary should visit his sick children. 
He promptly responded ; but on arriving at the 
place he found that the children were dead. The 
native charged Mr. Gordon with being the cause of 
his bereavement, and in a rage of passion toma- 
hawked him on the spot. 

2722. HEATHENISM, Cruelty of. A custom 
prevails among the Bechuanas of removing to a 
distance from the towns and villages persons who 
are ill or have been wounded. Two young men 
who had been wounded by the poisoned arrows of 



HEATHENISM 



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HEAVEN 



the bushmen were thus removed from the Kuru- 
man station. Having visited them to administer 
relief, I made inquiries as to the cause of such treat- 
ment, and could learn no reason except that it was 
a custom. The son of one of the principal chiefs, a 
fine young man, had been wounded by a buffalo ; 
he was, according to custom, placed on the outside 
of the village till he should recover, a portion of 
food being daily sent to him, and a person appointed 
to make his fire for the night. One night the fire 
went out, and the hapless man, notwithstanding 
his piteous cries, was carried off by lions and de- 
voured.' ' — Moffat. 

2723. HEATHENISM, Glimmerings of light 
amid. There remains for them (the Chinese) only 
the natural and indistinct reverence of heaven, 
with groanings and complaining appeals to it, or 
to God in heaven, when they are suffering under 
calamity or other causes of distress. . . . Recently 
I was struck with a passage in the story of a young 
lady, pressed to a certain course which, though not 
contrary to what was right, did not command her 
full approval. It was not evil, but might be mis- 
interpreted so as to give to another passage in her 
life the appearance of being evil. She wished to 
avoid it, and to trust in Heaven to bring about the 
object she desired. "I have heard," she says, 
"that Heaven is sure to bring to pass the things of 
which Heaven has originated the purpose." — Dr. 
Legge (abridged). 

2724. HEATHENISM, Inconsistencies of. Many 
of the orthodox Hindoo books, in order to exalt the 
power of Shiva- worship or Vishnu-worship, declare 
in the most emphatic ways that certain simple 
ceremonials or the utterance of certain syllables, 
apart from intention or moral conduct or character, 
will ensure future happiness. ... In the minds of 
most Hindoos distinctly contradictory beliefs and 
wholly inconsistent practices are tolerated and held 
together in the most unnatural fellowship. Hence 
we sometimes have a public disputant arguing ear- 
nestly that God is everywhere and in everything, 
and in less than half an hour, and before the same 
assembly, urging with equal confidence that there 
is no God in existence. Hence, also, we sometimes 
see Lakshmi and Basavana — a blood-demanding 
and a blood-forbidding deity — in the same temple, 
and worshipped by the same persons. — Rev. J. G. 
Hawlcer (India). 

2725. HEATHENISM, No vitality in. In spite 
of all Julian's (the Emperor Apostate) efforts and 
exhortation, in spite of his own devotion, in spite 
of his restoration of Apollo's shrine at Daphne, 
when he came to celebrate with renovated pomp 
the annual festival of the town's patron deity, the 
sole representative of all the wealth and prosperity 
of that great city was a single priest with a solitary 
goose, who could scarcely prevail on his own son to 
serve him as acolyte. — Rendall. 

C *^2726. HEAVEN, An abundant entrance to. He 
had prayed for a triumphant death. One day, when 
speaking about heaven, some one said, " I'll be 
satisfied if I manage somehow to get in." "What ! " 
said Robert, pointing to a sunken vessel that had 
just been dragged up the Tay, " would you like to be 
pulled into heaven by two tugs, like the " London " 
yonder ? I tell you I would like to go in with all 
my sails set and colours flying." — Life of Robert 
A nnan. 



2727. HEAVEN, a compensation. " You seem 
to be in great agony," said a minister once to a 
dying saint. " Sir, I am," was the reply ; " but 
one half -hour in heaven will compensate for all. " 

2728. HEAVEN, a place of reconciliation. Dr. 

White, the first Anglican Bishop of Pennsylvania, 
in some manuscript notes which he left, says White- 
field dined with one of his relatives in 1770, a few 
weeks before his death. During dinner he was 
almost the only speaker, as was said to be common. 
In the course of his remarks Whitefield said, "In 
heaven I expect to see Charles the First, Oliver 
Cromwell, and Archbishop Laud, singing halle- 
lujahs together." — Church Review. 

2729. HEAVEN, A sight of. It is said that 
when Cortez led his sailors across the vast continent 
of South America, after months of toil and sickness 
they climbed one of the peaks of the Andes, and 
saw out there in the distance, far away, the glimmer- 
ing of the sea. And the men wept for very joy at 
the sight. It was their own native element, the 
love of their life, their home. Toil there was a 
pleasure in comparison with this journeying through 
endless forests and wilderness, and they wept for 
joy. So it is with God's children when they catch 
sight of that sea of glass mingled with fire which 
is before the Throne. There is the desire of their 
hearts, the hope of their life, their treasure, and 
their home. — B. 

2730. HEAVEN, and bereavement. Was it not a 

pretty thought, that of the gay young Southern girl 
dancing with a sort of ecstasy among the falling 
leaves, whose brilliancy she had never seen in her 
sea-coast home ? To one near her, saddening over 
their fall, she said, "Just think how much more 
room it gives you to see the beautiful blue sky 
beyond ! " Is it not true that, as our little joys 
and pleasures and earth's many lovely things fade 
and pass, they open spaces for us in which to see 
God's heaven beyond? — Christian Union. 

2731. HEAVEN, and best days. A young girl of 
fifteen, a bright, laughter-loving girl, was suddenly 
cast upon a bed of suffering. Completely paralysed 
on one side and nearly blind, she heard the family 
doctor say to her friends, who surrounded her, 
" She has seen her best days, poor child ! " Oh 
no, doctor ! " she exclaimed ; 11 my best days are yet 
to come, when I see the King in His beauty." — 
Freeman. 

2732. HEAVEN, and children. There was a 
clergyman who was of nervous temperament, and 
often became quite vexed by finding his little 
grandchildren in his study. One day one of these 
little children was standing by his mother's side, 
and she was speaking to him of heaven. "Ma," 
said he, "I don't want to go to heaven." "Do 
not want to go to heaven, my son ? " " No, ma, 
I'm sure I don't." " Why not, my son ? " " Why, 
grandpa will be there, won't he ? " " Why, yes, I 
hope he will." "Well, as soon as he sees us he 
will come scolding along, and say, 'Whew, whew, 
what are these boys here for ? ' I don't want to gf 
to heaven if grandpa is going there." 

2733. HEAVEN and earth, relative value of. 

A man receives from the estate of a rich ancestor 
a picture of great value. When he first sees it, 
nothing impresses him but the frame, that is beau- 



( 287 ) HEAVEN 



HEAVEN 

tifully carved. The canvas, in accordance with 
a custom that prevails in revolutionary times, has 
been coated over with paint. A rude picture has 
been raised upon the surface to prevent its tempting 
any one's cupidity. The man takes the picture, 

| and looking at it, says, "The frame is very fine, 
and I shall prize that ; but the painting, though it 
cost thirty thousand pounds at one time, I cannot 
see any particular value in." By-and-by _ there 
comes along an artist, who, looking at the picture, 
and suspecting that there is something in it more 
than appears on the outside, takes a sponge and 
commences working and rubbing, and behold, the 
beauteous head of a child is disclosed under this 
covering of paint ! And, applying himself with 
renewed zeal, he soon cleanses the whole surface, 
and reveals a wonderfully rich picture. Then he 
says to the owner, "There is your painting!" 
And the man forgets to look at the frame after 
that. The magnificent picture that it encloses, 
and that he never knew was there, now commands 
all his attention. The frame is nothing to him any 
longer. He says, "It is perfectly absurd to talk 
of a frame where there is such a picture." Now 
it seems to me that heaven is in a frame, that 
this world is the frame, and that the present life is 
the coating through which we behold the heavenly 
vision. And so long as grime and dirt are over the 
picture we talk much about the frame, and place a 
nigh value upon that ; but the moment that some 
artist teacher or preacher reveals the picture, bright, 
shining, and glorious, then that fills the mind, and 
the frame is forgotten. The frame yet has a value, 
but it is a frame value, and not a picture value. So 

| men, when they come into that state of which the 
Apostle speaks, do not lose a sense of the value 
of earthly things. Money, raiment, food, houses, 

i lands — all these have their value, but they are only 
a mere framework ; and other things have so much 
more value than these that are cast into the back- 
ground. — Beecher. 

27Z4. HEAVEN, Conversation in. The excel- 
lent Mr. Finley, of Edinburgh, spoke habitually of 
death as only a step which would take him into 
his Father's house. His conversation was truly in 
heaven. In one of his many errands of mercy he 
called on a young girl sinking in a decline. Look- 
ing on her wan face, he took her hand, and said with 
a smile, " Weel, my dear, you're afore me. You're 
only nineteen, an' you're almost across the river ; 
a step or two mair, and ye' 11 stand on the ither 
side. I'm almost seventy, an' maybe I'll have some 
hard steps afore I'll hear its ripple. O lassie, this 
is a sweet day for you ! Yd 11 get home first.'" 



that I may know your Majesty by my King yonder." 
— Dr. Stephenson. 

2737. HEAVEN, despised. A certain gentleman 
in France, who, having feasted high on sensual 
gratifications, said, "Let God Almighty give me 
all the good things in Paris, and secure me from 
the monster death, and He may keep His heaven to 
Himself, and welcome." — Buck. 

2738. HEAVEN, Entrance to. On one occasion, 
while speaking at a Bible Society meeting, over 
which the Marquis of Anglesea presided, Christmas 
Evans turned and personally addressed the Marquis 
thus — " I imagine, my lord, that you have died, and 
that the angel of death has taken your soul to the 
portals of the holy city. Only a few are admitted 
into paradise ; the entrance is narrow and jealously 
watched. ' Open ! ' shouts the angel of death as 
he presses forward to secure a place in heaven 
worthy of your lordship. ' Who to ? ' asks the 
guardian of paradise, with an authoritative voice. 
' To the Honourable the Marquis of Anglesea.' 
'Who is he ?' 'An old officer in the army of the 
Duke of York.' 'In that capacity,' says Peter, 
' he is not on my list. ' ' But he has filled the 
office of High Master of the Ordnance.' 'That 
may be possible, but we know him not.' ' He has 
been several times Lord-Lieutenant of Ireland.' 
' I say nothing to the contrary, but he is to us a 
total stranger.' ' He was the leader of the Horse 
Guards at the Battle of Waterloo. ' ' I repeat that 
we know nothing of him.' 'Besides that, he was 
for many years President of the Bible Society.' 
' Ho ! ' shouted Peter, * that alters the case. He can 
enter in ; indeed, I see his name recorded among 
the blessed on the books of my Father.' " 

2739. HEAVEN, Entrance to. Al Sirat is a 
bridge extending from this world to the next, over 
the abyss of hell, which must be passed by every one 
who would enter the Mohammedan paradise. It is 
very narrow, the breadth being less than the thread 
of a famished spider, according to some writers ; 
others compare it to the edge of a sword or of a 
razor. The deceased cross with a rapidity propor- 
tioned to their virtue. Some pass with the rapidity 
of lightning ; others with the speed of a horse at full 
gallop ; others still slower, on account of the weight 
of their sins ; and many fall down from it, and are 
precipitated into hell. — Wheeler. 

2740. HEAVEN, Fitness necessary for. I knew 
a man who had amassed great wealth, but had no 
children to inherit it. Smitten with the vain and 
strange propensity to found a house or make a 
family, as it is called, he left his riches to a distant 
relative. His successor found himself suddenly 
raised from poverty to affluence, and thrown into 
a position which he had not been trained to fill. 
He was cast into the society of those to whose 
tastes and habits and accomplishments he was an 
utter and an awkward stranger. Did many envy 
the child of fortune ? They might have spared their 
envy. Left in his original obscurity, he had been 
a happy peasant, whistling his way home from the 
plough to a thatch-roofed cottage, or on winter 
nights, around the blazing faggots, laughing loud 
and merry among unpolished boors. Child of mis- 
fortune ! he buried his happiness in the grave of his 
benefactor. Neither qualified by nature nor fitted 
by education for his position, he was separated from 



2735. HEAVEN, Degrees of happiness in. Mr. 
Dilly told me that Dr. King, a late Dissenting 
minister in London, said to him, upon the happiness 
in a future state of good men of different capacities, 
" A pail does not hold so much as a tub ; but if it 
be equally full it has no reason to complain. Every 
saint in heaven will have as much happiness as he 
can hold." Mr. Dilly thought this a clear, though 
a familiar, illustration of the phrase, " One star 
differeth from another in brightness." — Boswell. 

2736. HEAVEN, desired for others. When the 
late King of Prussia visited him (Gossner) in his 
hospital, and expressed his pleasure, and asked if he 
had any wish that he could fulfil, he only raised his 
finger and pointed upwards and said, "My wish is, 



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his old only to be despised by his new associates. 
And how bitterly was he disappointed to find that 
in exchanging poverty for opulence, daily toil for 
injurious indolence, humble friends for more distin- 
guished companions, a hard bed for one of down — 
this turn in his fortunes had flung him on a couch, 
not of roses, but of thorns ! In his case the hopes 
of the living and the intentions of the dead were 
alike frustrated. The prize had proved a blank — 
a necessary result of the fatal oversight that the heir 
had not been made meet for the inheritance. Is such 
training needed for an earthly estate ? How much 
more for the " inheritance of the saints in light ! " 
— Guthrie. 

274L HEAVEN, Glories of. A New Zealand 
chief who visited England was remarkable for the 
deep spirituality of his mind and his constant delight 
in the Word of God. One day he was taken to see 
a beautiful mansion near London. The gentleman 
who took him expected to see him greatly astonished 
and charmed with its magnificence and splendour ; 
but it seemed to excite little or no admiration in his 
mind. Wondering how this could be, he began to 
point out to him its grandeur and the beauty of 
its costly furniture. Tamahana heard all silently ; 
then, looking round upon the walls, replied, "Ah/ 
my Father s house is finer than this." " Your father's 
house ! " thought the gentleman, who knew his 
father's home was but a poor mud-cottage. But 
Tamahana went on to speak, in his own expressive, 
touching strain, of the house above — the house 
of "many mansions" — the eternal home of the 
redeemed. 

2742. HEAVEN, Going to. A Christian man was 
dying in Scotland. His daughter Nellie sat by the 
bedside. It was Sunday evening, and the bell of 
the Scotch kirk was ringing, calling the people to 
church. The good old man, in his dying dream, 
thought that he was on the way to church, as he 
used to be when he went in the sleigh across the 
river ; and as the evening bell struck up, in his 
dying dream he thought it was the call to church. 
He said, " Hark, children, the bells are ringing ; 
we shall be late ; we must make the mare step out 
quick ! " He shivered, and then said, " Pull the 
buffalo-robe up closer, my lass ! It is cold crossing 
the river ; but we will soon be there, Nellie, we will 
soon be there ! " And he smiled and said, " Just 
there now." No wonder he smiled. The good old 
man bad got to church. Not the old Scotch kirk, 
but the temple in the skies. Just across the river. 
■ — Talmage. 

2743. HEAVEN, Going to. Dr. Preston, when 
he was dying, used these words : " Blessed be God, 
though I change my place / shall not change my 
company ; for I have walked with God while living, 
and now I go to rest with God," 

2744. HEAVENS, have become astronomical. 

There is a saying of Hazlitt's, bold, and at first 
seeming wondrous true: — "In the days of Jacob 
there was a ladder between heaven and earth ; but 
now the heavens have gone farther off and have 
become astronomical." — George Dawson. 

2745. HEAVEN, how entered. In Persian mytho- 
logy a Peri is an elf or fairy, descended from the 
fallen angels, who is debarred admission to paradise 
until her penance is accomplished. On this fancy 
Moore constructed "Paradise and the Peri," in 



which he represents a Peri endeavouring to find in 
this world something which will serve as a passport 
for her through the heavenly gates. First she tries 
the last sigh of dying love expending itself for 
another's good ; but this, though appreciated by 
Heaven, is not a prevailing gift. Next she brings 
the last life-drop of a patriot's blood, shed in behalf 
of his country ; but this, though regarded by Heaven 
as a choice offering, will not avail to " unloose the 
bars of massy light." At last she discovers a man 
hardened in sin — hopeless and comfortless — who is 
brought to repentance and virtue by seeing a lovely 
child on its knees in prayer ; and a penitential tear 
caught from the cheek of this once desperate, but 
now humble and contrite, sinner secured what no 
other bribe could obtain. The heavenly gates opened. 
— Christian Age. 

2746. HEAVEN, how won. Won by other arms 
than theirs, it presents the strongest imaginable con- 
trast to the spectacle seen in England's palace on 
that day when the king demanded of his assembled 
nobles by what titles they held their land. " What 
title ? " At the rash question a hundred swords 
leaped from their scabbards. Advancing on the 
alarmed monarch, " By these," they replied, " we 
won, and by these we will keep them ! " How dif- 
ferent the scene which heaven presents ! All eyes 
are fixed on J esus ; every look is love ; gratitude 
glows in every bosom and swells in every song. 
Now with golden harps they sound the Saviour's 
praises ; and now descending from their thrones to 
do Him homage, they cast their crowns in one 
glittering heap at the feet which were nailed on 
Calvary. — Dr. Guthrie. 

2747. HEAVEN, Image of. A sorrowing mother, 
bending over her dying child, was trying to soothe 
it by talking about heaven. She spoke of the glory 
there, of the brightness, of the shining countenances 
of the angels ; but a little voice stopped her, saying, 
"I should not like to be there, mother, for the light 
hurts my eyes." Then she changed her word-pic- 
ture, and spoke of the songs above, of the harpers, 
of the voice of many waters, of the new song which 
they sang before the Throne ; but the child said, 
" Mother, I cannot bear any noise." Grieved and 
disappointed at her failure, she took the little one 
in her arms with all the tenderness of a mother's 
love. Then, as the little sufferer lay there, near 
to all it loved best in the world, conscious only of 
the nearness of love and care, the whisper came, 
"Mother, if heaven is like this, may Jesus take 
me there ! " 

2748. HEAVEN, Kingdom of, and its progress. 
You might as well stand on the banks of the 
Mississippi and be afraid it was going to run up 
stream as to suppose that the current of Christen- 
dom can run more than one way. What would you 
think of a man who should stand moonstruck over 
an eddy, and because that didn\ go right forward, 
declare that the whole flood had got out of its 
course ? So in the stream of time. The things 
that appear in our day all have bearing on the 
coming triumph of the gospel and the reign of the 
Kingdom of Heaven on earth. — Beecher. 

2749. HEAVEN, Knowledge in. A dying minis- 
ter, quite ignorant of physical science, said to a 
brother who made it a great study, " Samuel, 
Samuel ! I'll know more of it in heaven in half an 
hour than you have learned all your life." — Denton. 



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2750. HEAVEN. Longing after. Heaven will 
not be ours simply because we have longed for it, 
or even looked forward expectantly towards it, but 
because we are prepared for it. A beggar dreamt 
once that he was to inherit a kingly throne. It ivas 
only a dream, and a pauper's life followed in the 
future, as if no vision of glory had come to him. — B. 

2751. HEAVEN, Longing for. As his life was 
nearing the end I)r. William James, of Albany, 
said, " No young girl ever felt a more delightful 
fluttering in the prospect of a European tour than 
I feel in the prospect of soon seeing the land of 
never-withering flowers, and of seeing Christ, and 
of knowing Him, and being known by Him." 

2752. HEAVEN, Longing for. Socrates was 
glad when his death approached, because he thought 
he should go to Hesiod, Homer, and other learned 
men deceased, whom he expected to meet in the 
other world. How much more do I rejoice, who am 
sure that I shall see my Saviour Christ, the saints, 
patriarchs, prophets, apostles, and all holy men 
who have lived from the beginning of the world ! 
Since I am sure to partake of their felicity, why 
should not I be willing to die, to enjoy their per- 
petual society in glory ? — Henry Bullinger. 

2753. HEAVEN, Longing for. A dying child 
said to his father, "Lift me up," and the father 
tenderly lifted the child higher on the pillow. But 
again the child said, "Lift me up," and the father 
took him in his arms. Then the child said faintly, 
"Higher, higher, higher," until the father had 
lifted him as high as he could stretch his arms ; 
and as the last " higher " was whispered, God came 
down and took the little one to His eternal home, 
— Moody. 

2754. HEAVEN, Longing for. At last we feel 
like Melancthon on his deathbed. ' ' Is there 
anything else you want ? " they said to him. 
"Nothing but heaven," he replied. — Dr. Parker. 

2755. HEAVEN, Looking forward to, illus- 
trated. A lady, unused to the rough travelling of 
a mountain land, went thither to make her home, 
and received from one of her new friends this bit 
of advice. She had been telling of her faintness 
when guiding her horse through a deep ford where 
the waters ran swiftly and the roar was incessant, 
and said she feared she should never be able to 
overcome the abject physical terror which domi- 
nated her whenever she found herself in the strong 
current midway between the banks. " Oh ! yes, 
you will," said her companion. " Just take a leaf 
in your mouth and chew it, and as you ride across 
keep your eyes on the other side." — Mrs. M. E. 
Sangster. 

2756. HEAVEN, Looking forward to. In the 

reign of Queen Mary a man named Palmer was 
condemned to die. He was earnestly persuaded to 
recant, and among other things, a friend said to 
him, " Take pity on thy golden years and pleasant 
flowers of youth before it is too late." His beau- 
tiful reply was, 1 ' Sir, I long for those springing 
flowers which shall never fade away." 

2757. HEAVEN, Nearing. I saw a blind man 
going along the road with his staff, and he kept 
pounding the earth and then stamping with his 
foot. I said to him, " What do you do that for ? " 



"Oh," he said, "I can tell by the sound of the 
ground when I am near a dwelling." And some 
of you can tell by the sound of your earthly path- 
way that you are coming near to your Father's 
house. — Talm age. 

2758. HEAVEN, No leisure to observe. The 

Duke of Alva was once asked if he had observed 
the eclipses happening in a certain year. He 
replied, " I have so much business upon earth that 
/ have no leisure to look up to heaven." 

2759. HEAVEN, No royal road to, illustrated. 

An ancient king wished to be taught geometry, and 
he asked the great master geometrician of the age 
to teach him by some way more speedy and less 
difficult than the ordinary one. The reply of the 
geometrician was, "There is no royal road to 
geometry." 

2760. HEAVEN, no sphere for bigotry. White- 
field, when in Edinburgh, had on one occasion stepped 
into a stage-coach about to start from the city. A 
lady, who belonged to a different denomination of 
Christians, happened to step into the same coach. 
Observing her companion, she started up with 
alarm, and asked, " Are not you Mr. Whitefield, 
sir?" "Yes, Madam." "Oh, then, let me get 
out." lL Surely, Madam," was the calm reply. "But 
before you go let me ask you one question — ' Suppose 
you die and go to heaven, and then suppose I die 
and go there also : when I come in, will you go 
out?'" 

2761. HEAVEN, not entered without prepara- 
tion. A great man once had an extraordinary mark 
of distinction and honour sent him by his prince as 
he lay on his deathbed. " Alas ! " said he, looking 
coldly upon it, "this is a mighty fine thing in this 
country ; but I am going to a country where it will 
be of no service to me." And that is what men 
will have to say of all those things the world prizes, 
and counts its own to bestow. We leave them all 
behind at last. And then the all-important question 
is that fitness which Christ alone can bestow, the 
wedding garment heaven prepared,, and heaven given 
to all who seek it. And therefore though men may 
despise the graces over which Christ pronounces his 
beatitudes, there is coming a day when they will be 
all-essential. The Eastern vizier of whom Trench 
tells us, who refused the garment of honour, plain 
as it was, for it had been changed on the way, and 
who entered in his own resplendent robes into the 
king's presence, to lose his life for the affront, is but 
an illustration of men going forward unprepared 
toward the solemn realities of death and of eternity. 
How can we appear in that great day of His coming, 
unless we are found as He would have us be ? 
Surprise, confusion, condemnation awaits every soul 
of man, whether he be prince or pauper, who lacks 
the wedding garment in that hour. "Bind him, 
hand and foot," the King will say, "and take him 
away, and cast him into outer darkness." — B. 

2762. HEAVEN, not of merit. The late Rev. 
C. J. Latrobe visited a certain nobleman in Ire- 
land who devoted considerable sums to charitable 
purposes, and, among other benevolent acts, had 
erected an elegantchurch at his own expense. The 
nobleman, with great pleasure, showed Mr. Latrobe 
his estate, pointed him to the churchy and said, 

I " Now, sir, do you not think that icill merit heaven 1 " 

T 



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Mr. Latrobe paused for a moment, and said, " Pray, 
my lord, what may your estate be worth a year ? " 
"I imagine," said the nobleman, "about thirteen 
or fourteen thousand pounds." " And do you think, 
my lord," answered the minister, "that God would 
sell heaven even for thirteen or fourteen thousand 
pounds \ " 

2763. HEAVEN, Occupation in. Faraday, the 
distinguished scientist, was once asked, " Have you 
conceived to yourself what will be your occupation 
in the next world ? " Hesitating a while, Faraday 
answered, " ' Eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the 
things which God hath prepared for them that love 
Him.' I shall be with Christ, and that's enough." 

2764. HEAVEN, on earth. In one of his last 
hours the Rev. Thomas Scott said, " This is heaven 
begun. I have done with darkness for ever. Satan 
is vanquished ! Nothing now remains but salva- 
tion with eternal glory — eternal glory ! " 

2765. HEAVEN, our country. When Anaxa- 
goras was accused of not studying politics for his 
country's good, he replied, " I have a great care of 
my country," pointing up to heaven. — New Hand- 
hooh of Illustrations. 

2766. HEAVEN, our home. In our last dread- 
ful war the Federals and the Confederates were 
encamped on opposite sides of the Rappahannock, 
and one morning the brass band of the Northern 
troops played the national air, and all the Northern 
troops cheered and cheered. Then, on the opposite 
side of the Rappahannock, the brass band of the 
Confederates played " My Maryland " and " Dixie," 
and then all the Southern troops cheered and 
cheered. But after a while one of the bands struck 
up " Home, Sweet Home," and the band on the 
opposite side of the river took up the strain, and 
when the tune was done the Confederates and the 
Federals all together united, as the tears rolled 
down their cheeks, in one great " Huzza ! huzza ! " 
Well, my friends, heaven comes very near to-day. 
It is only a stream that divides us — the narrrw 
stream of death ; and the voices there and the 
voices here seem to commingle, and we join 
trumpets and hosannahs and hallelujahs, and the 
chorus of the united song of earth and heaven is, 
" Home, Sweet Home." — Talmage. 

2767. HEAVEN, our home. It^was stormy from 
shore to shore, without a single fair day. But the 
place to which we were going was my home ; there 
was my family ; there was my church ; there were 
my friends, who were as dear to me as my own 
life, And I lay perfectly happy in the midst of 
sickness and nausea. All that the boat could do 
to me could not keep down the exultation and joy 
which rose up in me. For every single hour was 
carrying me nearer and nearer to the spot where 
was all that I loved in the world. It was deep, dark 
midnight when we ran into Halifax. I could see 
nothing. Yet the moment we came into still 
water I rose from my berth and got up on deck. 
And as I sat near the smoke-stack while they were 
unloading the cargo, upon the wharf I saw the 
shadow of a person, apparently, going backward 
and forward near me. At last the thought occurred 
to me, "Am I watched?" Just then the person 
addressed me, saying, " Is this Mr. Beecher ? " " It 
is," I replied. "I have a telegram for you from 



your wife." I had not realised that I had struck 
the continent where my family were. There, in 
the middle of the night, and in darkness, the in- 
telligence that I had a telegram from home — I 
cannot tell you what a thrill it sent through me ! 
We are all sailing home ; and by-and-by, when we 
are not thinking of it, some shadowy thing (men 
call it death), at midnight, will pass by, and will 
call us by name, and will say, " / have a message for 
you from home ; God waits for you." Are they 
worthy of anything but pity who are not able to 
bear the hardships of the voyage ? It will not be 
long before you, and I, and every one of us will hear 
the messenger sent to bring us back to heaven. It 
is pleasant to me to think that we are wanted there. 
I am thankful to think that God loves in such 
a way that He yearns for me — yes, a great deal 
more than I do for Him. — Beecher (condensed). 

2768. HEAVEN, Perpetual blessedness of. In 

the London Exhibition there was once a beautiful 
painting, representing a mother on her knees in her 
desolate chamber beside the body of her little child. 
Her face rose to just such a height that she looked 
across the edge of the coffin straight towards an 
open window, through which the western sun was 
streaming rays of lustrous twilight, kindling the 
whole sky with supernatural silver, purple, violet, 
and gold. Her eyes were arrested with the wonder- 
ful sunset ; and the legend underneath the picture 
was what perhaps she might have been repeating 
to herself : " The sun shall be no more thy light by 
day ; neither for brightness shall the moon give 
light unto thee ; but the Lord shall be unto thee 
an everlasting light, and thy God thy glory. Thy 
sun shall no more go down ; neither shall thy moon 
withdraw itself ; for the Lord shall be thine ever- 
lasting light, and the days of thy mourning shall be 
ended." — Dr. 0. S. Robinson. 

2769. HEAVEN, Preparation for. A traveller 
who had recently returned from Jerusalem dis- 
covered, in conversation with Humboldt, that he 
was as thoroughly conversant with the streets and 
houses of J erusalem as he himself was ; whereupon 
he asked the aged philosopher how long it was since 
he visited Jerusalem. He replied, "I have never 
been there, but I expected to go sixty years since 
and I prepared myself." Should not the heavenly 
home be as familar to those who expect to dwell 
there eternally ? 

2770. HEAVEN, Preparation for. Droll in ex- 
pression, but grand in sentiment were the words 
of the Rev. Z. Bradford, in his last illness, when, 
suddenly checking the tears wrung from him by 
the prospect of separating from his young children, 
he said, "This will never do; I am not going 
snivelling into heaven." — Christian Age. 

2771. HEAVEN, Preparing for. A lady friend 
of mine was starting from England, with others, 
for America ; and when she got to Liverpool all 
her friends wanted to go to the same hotel, but it 
was full, and they had to go away ; but she had 
been thoughtful enough to take precautions, and 
had sent a telegram and engaged her room before. 
Let the news go up on high that you want a mansion 
there, and write down your name in the book. — 
Moody. 

2772. HEAVEN, Preparing for. A traveller 
doth not buy such things as he cannot carry with 



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HEAVEN 



him, as trees, houses, household stuff ; but jewels, 
pearls, and such as are portable. Our wealth does 
not follow us into the other world, but our works 
do. We are travellers to a country whose com- 
modities will not be bought with gold and silver, 
and therefore we are storing up for heaven such 
things as will pass current there. Men that make a 
voyage to the Indies will carry such wares as are 
acceptable there, else they do nothing. — Dr. Manton. 

2773. HEAVEN, Preparing for. I do not know 
if any of you have read and are acquainted with 
the essay of that eminent man Richard Owen, "On 
the Nature of Limbs." If so, you did not fail to 
meditate on that frontispiece, in which the science 
of anatomy rises into more than the play of poetry ; 
where that great — perhaps greatest — of all anato- 
mists, does not hesitate to show us by a diagram 
the human skeleton hand, clothed upon, preening, 
developing into the wing of the angel. But faith 
sees more than science ; faith does indeed behold the 
hand rising into the wing — indeed sees in the hand 
only the undeveloped wing. — Paxton Hood. 

2774. HEAVEN, Recognition of friends in. 

Luther, the night before he died, was reasonably 
well, and sat with his friends at table. The matter 
of their discourse was, whether we shall know one 
another in heaven or not. Luther held it affirma- 
tively, and this was one reason he gave : Adam, as 
soon as he saw Eve, knew what she was, not by 
discourse, but by Divine revelation ; so shall we in 
the life to come. — Trapp. 

2775. HEAVEN, recognition of loved ones there. 

Not long ago I stood by the deathbed of a little 
girl. Every fibre of her body and soul recoiled 
from the thought of death. "Don't let me die," 
she said ; " don't let me die. Hold me fast. Oh, 
I can't go." "Jenny," I said, "you have two 
brothers in the other world, and there are thou- 
sands of tender-hearted people over there who will 
love you and take care of you." But she cried out 
again despairingly, "Don't let me go; they are 
strangers over there." But even as she was pleading 
her little hands relaxed their clinging hold from 
my waist and lifted themselves eagerly aloft. Her 
face was turned upwards ; but it was her eyes that 
told the story. They were filled with the light of 
Divine recognition. They saw something plainly 
that we could not see ; and they grew brighter and 
brighter. "Mamma," she said, "mamma, they are 
not strangers ; I'm not afraid." Her form relapsed 
among the pillows, and she was gone. — Mrs. Helen 
Williams. 

2776. HEAVEN, Representations of. When 
Malherbe was dying his confessor represented to 
him the felicities of a future state in low and trite 
expressions. The dying critic interrupted him, 
" Hold your tongue," he said ; " your wretched 
style only makes me out of conceit with them ! " 
— /. D' Israeli. 

2777. HEAVEN, Saints' arrival at. In yonder 
vessel, which enters the harbour with masts sprung, 
sails rent, seams yawning, bulwarks gone, bearing 
all the marks of having battled with storms and 
ridden many a crested wave, and on her deck a 
crew of weather-beaten and worn men, happy and 
glad to reach the land again — behold the plight in 
which the believer arrives at heaven. It is hard 
work to get there. No doubt of it. Paul the 



workman, in labours more abundant ; Paul the 
martyr, in stripes above measure ; . . . Paul, the 
patient sufferer for Christ ; . . . even Paul stood 
alarmed lest he himself should be a castaway. The 
righteous scarcely are saved. The busiest in praying, 
watching, working, fighting, are no more than saved. 
— Guthrie. 

2778. HEAVEN, Slow progress towards. An 

old woman who had been unduly persecuted for her 
piety by an ungodly and profane farmer of the 
neighbourhood was walking one day to chapel as 
he came riding recklessly along. " There you are 
again," he sneered, "crawling to heaven." " That's 
better," was the unexpected and appropriate reply, 
" than galloping to hell." — G. B. 

2779. HEAVEN, Society of. There is a degree 
of melancholy grandeur in the idea of a heathen of 
old, who, amid all the darkness and ignorance and 
superstition in which he lived, could compose his 
mind to death in the supposition that, in the 
Elysian fields of his mythology, he should meet with 
Plato, and with Socrates, and with Homer, and 
with Hesiod, and a host of other illustrious worthies, 
and spend his eternity with them in a philosophy 
refined from the grossness of earth. Miserable 
comfort ! His Elysian fields were fables, not even 
cunningly devised. " But we know that if our 
earthly house of this tabernacle were dissolved we 
have a building of God, a house not made with 
hands, eternal in the heavens ; " and in those 
mansions of eternal glory are to be found the 
martyred Abel ; that patriarch who walked with 
God, and was translated without tasting death ; 
the father of the faithful, Abraham ; with Isaac 
and Jacob, Moses, Joshua, prophets, priests, and 
kings, apostles, martyrs, and innumerable servants 
of the Lord less distinguished, thousands of thou- 
sands, gathered out of every tribe and kindred 
and people, and from every age and generation of 
the world. — Gregory T. Bedell. 

2780. HEAVEN, The Christian's home. Some 
one asked a Scotchman if he was on his way to 
heaven. "Why, man," he said, "I live there." 
He was only a pilgrim here. Heaven was his home. 
— Moody. 

2781. HEAVEN, The Christian's right to. The 

late Rev. Robert Thomas, of Hanover, was once 
asked if he felt sure of going to heaven when he 
died. We heard him reply, " Where else can I 
go 1 " — Rev. J. Idrisyn Jones. 

2782. HEAVEN, The sweeter because of depri- 
vation. A poor blind woman said in conversation, 
"Heaven will be sweeter to me than to you, 
because I have never seen the light of the sun, nor 
the green fields, nor the human face. And, oh ! 
when light bursts on me for the first time, and that 
uncreated light, and I see Jesus and the glories of 
heaven, heaven will be sweeter to me than to you ! " 
— Christian's Penny Record. 

2783. HEAVEN, Way to. Bishop Wilberforce 
was once standing on a station platform waiting 
for a train, when a facetious farmer, who had been 
dining rather too well at a market ordinary, accosted 
him and said, laughing, " My lord, can you tell 
us what's the shortest way from here to heaven ? " 
" Oh yes, my friend," answered the Bishop, " turn 
to the right and keep straight on." 



HEAVEN 



( 292 ) 



HELL 



2784. HEAVEN, Way to. John Bunyan was 
once asked a question about heaven which he could 
not answer, because the matter was not revealed in 
the Scriptures ; and he thereupon advised the in- 
quirer to live a holy life and go and see. — Christian 
Age. 

2785. HEAVEN, what it is. "Are you dream- 
ing, father ? " I said one day, when he (Father 
Taylor) was leaning back in his chair, with closed 
eyes and a happy smile playing about his mouth. 
" I am in heaven a little way," he answered, with- 
out moving. " And what is heaven, really ? " I 
asked, climbing upon his knees. " It is loving God," 
he replied, still with the same soft dreamy tone. — 
Mrs. Judge Russell. 

2786. HEAVEN, what it is. A scoffing infidel 
of considerable talents, being once in the company 
of a person of slender intellect, but of genuine piety, 
and supposing, no doubt, that he should obtain an 
easy triumph in the display of his ungodly wit, pit 
the following question to him : " I understand, sir, 
that you expect to go to heaven when you die ; can 
you tell me what sort of a place heaven is ? " " Yes, 
sir," replied the Christian ; "heaven is a prepared 
place for a prepared people ; and if your soul is not 
prepared for it, with all your boasted wisdom, you 
wi)l never enter there." 

2787. HEAVEN, where it begins. The Rev. Mr. 
Waterston, father of Kev. Dr. Waterston, met Father 
Taylor about a year before he died, both very old. 
Father Taylor, in his usual ardent way, caught and 
embraced him, saying, " I am as glad to see you as 
I should be to see St. Paul ! " " Ah ! " replied 
Mr. Waterston, u we must go to heaven if we 
would see St. Paul." " Wherever," replied Father 
Taylor, with his grandest emphasis of voice and 
manner — " Wherever the truly good man is, there is 
heaven." — Life of Father Taylor. 

2788. HEAVEN, Wicked cannot enter. A noble- 
man, seeing a large stone lying near his gate, ordered 
his servant, with an oath, to send it to hell. "If," 
said the servant, " I were to throw it to heaven, 
it would be more completely out of your lordship's 
way." — Arvine. 

2789. HEAVEN, Wonders of. John Newton 
said, " When I get to heaven I shall see three 
wonders there. The first wonder will be, to see 
many people there whom I did not expect to see — 
the second wonder will be, to miss many people 
whom I did expect to see ; and the third and 
greatest wonder of all, will be to find myself there." 

2790. HEAVEN, worth struggling for. When 
Caesar was marching on a city he saw the people 
running ; they did not make any fight for their 
city. It was a magnificent city, and Caesar said to 
his staff officers, " See those men run from the city 
without making any defence of it. If men will not 
fight for such a city as that, what will they fight 
for ? " And if we will not make a struggle for 
heaven, for what will we struggle ? — Talmage. 

2791. HEAVENLY life, What it is an escape 
from ? That life will be emancipation from a dying 
and, in its best state, a restrictive body. This is cer- 
tain. Whatever else takes place at death, we shall 
surely leave this covered skeleton. We shall no 
longer look out upon God's universe through dying 



eyes, nor get the major part of our knowledge of 
it through the discipline of pain. One of Quarles' 
Emblems of Life is a child peering sadly out be- 
tween the ribs of a skeleton bare and dead. That 
emblem we shall smile at as belonging to a past 
world. To thousands of sufferers this will be a 
glad escape. Think what it must be to the blind, 
the deaf, the crippled ! " Let me pass out," were 
the significant dying words of one believer, which 
I find upon her tombstone. The restrictions of 
sense will cease. We shall exchange pain for ease, 
weariness for strength, confinement for freedom. 
To those who have long since forgotten what the 
sensations of health are this is a glad assurance. 
Said one of the saints, who for years had not known 
a painless hour, when asked what was his most 
vivid conception of heaven, " Freedom from palpi- 
tation of the heart." His whole being had been 
so long absorbed in conflict with that form of suf- 
fering, that to be rid of it was often all the heaven 
he had strength to think of. Who of us, if at peace 
with God, does not sometimes exult in this thought : 
" One thing I know ; whatever else is before me, I 
am going out of this worn-out body, to be shut up 
in it no more for ever." — Professor Austin Phelps, 
D.D. 

2792. HEEDLESSNESS, of man. A musical 
amateur of eminence, who had often observed Mr. 
Cadogan's inattention to his performances, said to 
him one day, " Come, I am determined to make you 
feel the power of music ; pay particular attention to 
this piece." It was played. "Well, what do you 
say now ? " " Just what I said before." " What ! 
can you hear this and not be charmed ? I am sur- 
prised at your insensibility ! Where are your ears ?" 
" Bear with me, my lord," replied Mr. Cadogan, 
" since I too have had my surprise. I have from 
the pulpit set before you the most striking and 
affecting truths ; I have found notes that might 
have awakened the dead ; I have said, ■ Surely he 
will feel now ; ' but you never seemed charmed with 
my music, though infinitely more interesting than 
yours. I too might have said, 4 Where are his 
ears ? ' " 

2793. HELL, Anticipation of. A pious gentle- 
man was once called to visit an unhappy old man 
who lay at the point of death. For several years 
he had been an avowed infidel. He had been ac- 
customed to scoff at Scripture ; but he principally 
exercised his profane wit in ridiculing the justice of 
God and the future punishment of the wicked. He 
died convinced, but not converted. His death was 
truly awful. With his last quivering breath he ex- 
claimed, "Now I know there is a hell, for I feel 
it ! " — Whitecross. 

2794. HELL, Illustration of. A great and rich 
man in one of our towns in the West was once 
taken sick and lost his mind. When he recovered 
from his sickness he was still a deranged man. He 
seemed never to know his own wife or children. 
He forgot all his old friends. For seven long years 
he was in this unhappy state. One day, while 
sitting in the room where his daughters were, he 
sprang from his chair and cried out in great joy, 
" Thank God, I am out at last ! " I cannot describe 
the scene of that hour. He embraced and kissed 
his daughters. He wept with joy on the bosom of 
his wife, and acted as if he had not seen them for 
many years. At last he said to them, " For seven 



HELL 



HERESIES 



long years I have been in a burning hell. It was a 
horrible cavern of lakes and rocks and mountains 
of fire. I saw millions there, but could find no 
friend. I was ever burning, yet never consumed ; 
ever dying, yet never dead. No light of the sun 
shined there, and no smile of God was seen. I re- 
membered there every sinful thing I had done, and 
was torxnented in my soul. I thought of the suffer- 
ings and death of that blessed Saviour, and how I 
had treated Him. There was no rest to my soul 
day nor night. I had no hope there. Yet I wan- 
dered in madness to find some way of escape. At 
last, as I stood on the top of a high rock blazing 
with heat, I saw in the distance a little opening like 
the light of the sky. I jumped headlong down, and 
with all my powers made my way towards it. At 
last I climbed up to it, and worked and struggled 
through ; and, blessed be God, here I am again, 
with my beloved wife and children." Now, my 
friends, suppose there is no such place as hell. 
Suppose some one should be so foolish as to hope 
that there is no such place. Yet remember, that 
if God can make a man's own mind such a hell as 
this while he is yet in this world, He can find a 
still more fearful hell for him in the world to come. 
— Bishop Meade. 

2795. HELL, necessary. President Andrew 
Jackson's famous reply to a young man who 
objected to the doctrine of future punishments is 
well known. "I thank God," said the youth, "I have 
too much good sense to believe there is such a place 
as hell." "Well, sir," said General Jackson, "I 
thank God there is such a place." " Why, general," 
asked the young man, " what do you want with such 
a place of torment as hell ? " To which the general 
replied, as quick as lightning, ' 4 To put such rascals 
as you in, that oppose and vilify the Christian 
religion." The young man said no more, and soon 
after found it convenient to leave. — Cyclopaedia of 
Biography. 



2798. HELL, where is it? "Where is hell?" 
was the question once asked by a scoffer. Brief 
but telling was the reply, " Anywhere outside of 
heaven." — Biblical Museum. 

^2799. HELP, Call for. An exciting scene was 
lately witnessed on Dee Sands. Mr. J oseph Broster 
was driving along the shore, when he became en- 
gulfed in a quicksand. The horse and cart gradu- 
ally sank, until the animal's head only was visible. 
Mr. Broster, who was also rapidly disappearing, 
cried for help to some Neston fishermen, and he was 
eventually rescued, as well as the horse and cart, 
but not without great difficulty. Mr. Broster de- 



scribes the sensation of sinking as if his legs were 
being dragged away from his body. 

2800. HELP, do not parade it. Almost every 
day I have occasion to go past the shop of a cobbler 
in whose window there hangs a neatly printed card 
bearing the inscription, " Invisible Patching." 

2801. HELP, must be immediate. I had a friend 
who stood by the rail-track at Carlisle, Penn., 
when the ammunition had given out at Antietam, 
and he saw the train from Harrisburg, freighted 
with shot and shell, as it went thundering down 
toward the battlefield. He said that it stopped 
not for any crossing. They put down the brakes 
for no grade. They held up for no peril. The 
wheels were on fire with the speed as they dashed 
past. If the train did not come up in time with the 
ammunition, it might as well not come at all. So, 
my friends, there are times in our lives when we 
must have help immediately or perish. The grace 
that comes too late is no grace at all. What you 
and I want is a God — now. — Talmage. 

2802. HELP, Mutual. In the old anti-slavery 
days Wilberforce said to Dr. Lushington, " You are 
the only man to support me ; and when you make a 
speech I will cheer you, and when I make one do 
you cheer me." — Sir Wilfrid Lawson. 

2803. HELP, True. A poor fellow in Exeter 
Hall signed the temperance pledge some twenty or 
thirty years ago. He was a prize-fighter — a miser- 
able, debauched, degraded, ignorant creature. A 
gentleman stood by his side, a builder in London, 
employing some hundreds of men, and he said to 
him— what did he say ? " Stick to it ? " No ! 
" I hope you will stick to it, my friend ? " No ! 
"It will be a good thing for you if you stick to 
it ? " No ! He said this — " Where do you sleep to- 
night ? " "Where I slept last night." "And 
where is that?" "In the streets." "No, you 
won't ; you have signed this pledge, and you belong 
to this society, and you are going home with me." 
— /. B. Gough. 

2804. HELPLESSNESS, Human. During a fire 
at a distillery in America a man was seen amongst 
the blazing timbers in a position which rendered it 
impossible to afford him the slightest help. The 
poor fellow was observed lifting up his hands, en- 
deavouring to beat off the flames ; in fact, fencing 
with them, as if he thought he could frighten them 
from their prey. — Denton. 

2805. HELPMEET, a suitable. Gobat, aftei 
spending eight years in Abyssinia, came home to 
seek a helpmeet for himself in his difficult sphere. 
Several ladies were suggested to him by his friends. 
One seemed likely to be peculiarly eligible, who had 
much wished to become a missionary ; but Gobat, 
seeing her drive out in a sumptuous coach with two 
beautiful horses to visit the sick and the poor, said 
to himself, " This will not do for Abyssinia,'" and 
took the earliest opportunity of leaving the house. — 
From Autobiography of Bishop Gobat. 

2806. HERESIES, Hatred of. When Polycarp 
was at Rome he employed his time in confirming 
the faithful and convincing gainsayers, whereby 
he reclaimed many who had been infected with the 
pernicious heresies of Marcian and Valentius ; and 
so very fervent was his affection for the truth, that 



2796. HELL, Opinions concerning. Father 
Taylor, once preaching from " The wicked shall be 
turned into hell," began — "God said that. How 
many piping pettifoggers of Satan will you set 
against His word ? Voltaire " — bending forward 
and looking down — " Voltaire, what do you think 
about it now ? " 

2797. HELL, Terror of. After the Reformation 
Neil Ramsay, Laird of Dalhousie, having been at a 
preaching with the Regent Moray, was asked how 
he liked the sermon. " Passing well," said he. 
" Purgatory has been altogether done away with ; 
if to-morrow he will do away with hell, I will 
give him half the lands of Dalhousie." — Clerical 
Anecdotes. 



HERESY 



( 294 ) 



HEROISM 



whenever he heard of any of the mischievous opinions 
of his time mentioned he used to stop his ears and 
cry out, " Good God, to what times hast Thou reserved 
me, that I should hear such things ! " And one day 
meeting Marcian, who called to him, saying, " Poly- 
carp, own us," he replied, "I own thee to be the 
first-born of Satan." 

2807. HERESY, how judged. Aristotle, the 
heathen, was held in such repute and honour, that 
whoso undervalued or contradicted him was held, 
at Cologne, for an heretic ; whereas they themselves 
understood not Aristotle. — Luther's Table Talk. 

2808. HERESY, Test of. A Roman Catholic 
seeing a Protestant die in peace and triumph, is 
reported to have said, " If this be heresy, it makes a 
soft pillow to die 071." 

2809. HERETIC, Who is the ? In the time of 
Queen Mary a persecutor came to a Christian 
woman who had hidden in her house, for the Lord's 
sake, one of Christ's servants, and the persecutor 
said, " Where is that heretic ? " The Christian 
woman said, " You open that trunk and you will 
see the heretic." The persecutor opened the trunk, 
and on the top of the linen in the trunk he saw 
a glass. He said, "There is no heretic here." 
" Ah ! " she said, " you look in the glass and you 
will see the heretic." — Talmage. 

2810. HERO, A true. As the little son of Hans 
Vedder, of Haarlem, was returning home along the 
dyke one evening he saw a tiny stream of water 
trickling down from a little crevice in the wall. 
And the little Hollander knew well what that 
meant ; how all their safety depended on the 
soundness of the dyke, and how, if aught injured 
that, wide-spreading ruin and uttermost destruction 
must follow ! So now he thrust his finger into the 
crevice whence the water was spurting out. The 
water ceased to trickle. His little forefinger had 
wedged itself so tightly into the crack that the hole 
was stopped. And then, keeping his finger in the 
place, he sat down contentedly to wait till some one 
should pass, when the hole would be stopped more 
securely and he would be released. He grew very 
tired, but he well knew the danger, and he bravely 
stuck to his post. His finger grew stiff and numb, 
and his body was cramped with pain. But still 
the brave boy stuck to his post, and patiently kept 
his finger in the dangerous hole. The night seemed 
long and dreary, but at last he fell asleep ; until 
when morning came, he was found by his parents 
after a long and anxious search. 

2811. HERO, A true. " Harry, where have you 
got that black eye?" asked a schoolmaster of a fresh- 
looking boy. "I would rather not tell, sir," returned 
the boy in a firm voice. " But I will know," said 
the master. " Excuse me, I really cannot tell you," 
said the boy. "Then I must beat you," said the 
master. Harry bore the punishment in silence, 
although he felt he did not deserve it. He might 
have told his master, but he could not without re- 
lating how he had got his black eye while protecting 
a smaller boy against the cruelties of two bigger 
ones, but that he did not wish. This brave boy 
became afterward the celebrated hero, Sir Henry 
Havelock. 

2812. HERO, Death of. The old hero's (Knox) 
dying expressions were characteristic. " I have been 
in meditation on the troubled state of the Church 



of God. I have called to God for her, and com. 
mitted her to her head, Jesus Christ. The day 
approaches, and is now at the break, when I shall 
be with Christ. And now God is my witness that 
I have taught nothing but the gospel of our Lord. 
I know that many have complained of my severity, 
but my mind was always void of hatred." And 
at five o'clock he said to his wife, "Go, read aloud 
where I cast my first anchor." (John xvii.) At 
eleven he said, " Now it is come ! " and expired 
without a struggle. It was like the setting of a 
victorious October sun. " So stirbt ein Held " — " So 
dies a hero." — N. S. Dodge. 

2813. HERO-WORSHIP, Modern. These lion- 
hunters were the ruin and death of Burns. They 
gathered round him in his farm, hindered his in- 
dustry ; no place was remote enough for them. 
Richter says, " In the island of Sumatra there is a 
kind of ' light-chafers,' large fireflies which people 
stick upon spits and illuminate the ways with 
at night. Persons of condition can thus travel 
with a pleasant radiance, which they much admire." 
Great honour to the fireflies ! But — — ! — Carlyle 
{abridged). 

2814. HEROISM, and danger. When the steamer 
"London" was sinking, in the year 1866, the captain 
said, " Now save your lives ; I am going to perish 
with the ship." And as the people got into the 
lifeboat he threw in the compass and said, "East- 
north-east to Brest — ninety miles. Shove off. I 
shall go down with my ship." At that moment a 
woman who had been detained in the cabin rushed 
up on deck, came to the taffrail, and looked off 
at the last lifeboat. She cried out, " A thousand 
pounds for a place in that boat ! " But it was too 
late. The boat shoved off and landed its pas- 
sengers safely. The steamer went down ; that 
woman went down with it. — Talmage. 

2815. HEROISM, and duty. Marcius inquired 
of Cominius in what manner the enemy's army was 
drawn up and where their best troops were posted. 
Being answered that the Antinates, who were placed 
in the centre, were supposed to be the bravest and 
most warlike, " I beg it of you, then," said Marcius, 
"as a favour, that you will place me directly opposite 
to them."- — Plutarch. 

2816. HEROISM, cannot be put on. The 

memoirs of Mdlle. Clarion display her exalted 
feelings of the character of a sublime actress ; she 
was of opinion that in common life the truly 
sublime actor should be a hero or heroine off the 
stage. 11 If I am only a vulgar and ordinary 
woman during twenty hours of the day, whatever 
effort I may make, I shall only be an ordinary and 
vulgar woman in Agrippina or Scmiramis, during 
the remaining four." — I. D' Israeli. 

2817. HEROISM, Recognised and unrecognised. 

For thirty-six hours we expected every moment to 
go to the bottom of the ocean. The waves struck 
through the skylights and rushed down into the 
hold of the ship and hissed against the boilers. It 
was an awful time ; but, by the blessing of God and 
the faithfulness of the men in charge, we came out 
of the cyclone, and we arrived at home. Everybody 
recognised the goodness, the courage, the kindness, 
of Captain Andrews ; but it occurs to me now that 
we never thanked the engineer. He stood away 
down in the darkness, amid the hissing furnaces, 



HEROISM 



( 29s ) 



HISTORY 



doing his whole duty. Nobody thanked the engineer; 
but God recognised his heroism and his continu- 
ance and his fidelity, and there will be just as high 
reward for the engineer, who worked out of sight, 
as the captain, who stood on the bridge of the ship 
in the midst of the howling tempest, " As his part 
is that goeth down to the battle, so shall his part be 
that tarrieth by the stuff.'' — Talmage. 

2818. HEROISM, Stimulus to. It would be 
difficult to find a more beautiful image of the one- 
ness of husband and wife than was furnished at the 
death of Pcetus. When Pcetus was brought out 
before the people to execute his sentence, to die by 
his own hand, for a while he hesitated to strike the 
fatal blow. His heroic and devoted wife, anxious 
that her husband should leave a noble memory, 
took the dagger from his hand, plunged it into her 
own breast, and drawing it out, gave it all reeking 
with her blood to her husband, saying, with her 
dying breath, "My Pcetus, it does not pain" — 
Christ i a 7i Famihj. 

2819. HINDRANCES, made helps. At the time 
of the South Sea Bubble a man who was a hunch- 
back went about the streets and earned money by 
allowing merchants to use his back as a writing- 
desk. A man may turn even his crookedness to 
account. — Rev. Justin Evans. 

2820. HINDRANCES, may be sent from God. 

We sailed from the Kennebec on the first of 
October 1876. There had been several severe 
gales, and some of my friends thought it hardly 
safe to go, but after considerable prayer I concluded 
it was right to undertake the voyage. On the 19th 
of October we were about one hundred and fifty 
miles west of the Bahamas, and we encountered 
very disagreeable weather. For five or six days we 
seemed held by shifting currents, or some unknown 
power, in about the same place. We would think 
we had sailed thirty or forty miles, when, on taking 
cur observations, we would find we were within 
three or four miles of our position the day before. 
This circumstance occurring repeatedly proved a 
trial to my faith, and I said within my heart, 
"Lord, why are we so hindered and kept in this 
position ? " Day after day we were held as if by 
an unseen force, until at length a change took place, 
and we went on our way. Reaching our port, they 
inquired, <; Where have you been through the gale ? " 
" What gale ? " we asked. " We have seen no gale." 
We then learned that a terrible hurricance had 
swept through that region, and that all was desolate. 
This hurricane had swept around us, and had almost 
formed a circle around the place occupied by us. 
A hundred miles in one direction all was wreck 
and ruin ; fifty miles in the opposite direction all was 
desolation. One day of ordinary sailing would have 
brought us into the track of the storm and sent us 
to the bottom of the sea — A Sea Captain (in the 
Christian). 

2821. HINDRANCES, Power of small. A spec- 
tator, in hastening across the street to witness a 
passing pageant, had some dust blown into his eyes 
by the wind, which effectually prevented him from 
accomplishing his object. " There were but a few 
specks in my eye," said he, when relating the cir- 
cumstance afterwards, li but they blinded me as 
much as if you had held up a barn-door before me." 
— George Mogridge. 



2822. HINDRANCES, sent of God. While 
labouring among the wild tribes of the Druses a 
messenger was sent from one of their chiefs with 
a message entreating Mr. Gobat to visit him The 
latter, however, was unable to do so iu consequence 
of indisposition. A second messenger repeated the 
invitation ; but, still contrary to Mr. Gobat's expec- 
tation, he was prevented from complying with the 
chief's wishes. A third messenger prevailed on 
him to set out, by the assurance that if he went at 
once he might spend the night with the chief, and 
be ready to return in the morning so as to join a 
ship about to sail to Malta, in which Mr. Gobat 
was anxious to embark. On their journey the 
guides lost themselves in the mountain paths. 
Having at last with some difficulty regained their 
route, they suddenly saw, by the light of the moon, 
that a hyena had laid itself down across the way, 
and then ran along the path they were to travel. 
A superstition is prevalent among the Druses that 
" the way the hyena goes is an unlucky one." Ac- 
cordingly the natives refused to go farther, and Mr. 
Gobat had to retrace his steps, greatly perplexed at 
the obstacles which had hindered a journey of so 
much consequence to his mission. When in Malta 
he received a letter from a friend in Lebanon 
stating that he had been visited by the chief, who, 
with much agitation, had spoken to him as follows : — 
" Your friend is truly a servant of God, and God 
has preserved him, for I wished to draw him to my 
village in order to murder him Therefore I sent 
message after message to him ; but God has deli- 
vered him from the hand of his enemies." 

2823. HIRELINGS, and Christ's service. The 

Prince de Conti, speaking of the possessors of rich 
benefices, remarked that the Lord was very ill- 
served for his money. — Clerical Anecdotes. 

2824. HISTORY, Lessons from. During the last 
summer, at Coblentz, we saw a monument erected 
to commemorate the French campaign against the 
Russians in 1812. It was a gigantic failure ; 
400,000 men set forth for Moscow; 25,000, bat- 
tered and worn and weary, tattered and half 
famished, returned. Do you ask how it was done 1 
Not by the timid Alexander's guns and swords. 
We read in one place that "the stars in their 
courses fought against Sisera ; " in another, how 
God has sent an army of locusts to overthrow an 
army of men ; but here the very elements combine 
to drive the invader back in disgrace. Yes. " He 
gave snow like wool, He scattered his hoar-frost 
like ashes, He cast forth His ice like morsels — 
who can stand before His cold ? " Who '? Not 
Napoleon, who, with self-sufficient heart, boasted 
in his own right hand, and sacrificed to his insati- 
able ambition the blood of myriads of murdered 
men. No ! God blows upon him with His wind 
out of the north, and, shivering and half-starved, he 
slinks back in defeat. What a picture ! But Alex- 
ander had not forgotten to prepare his ways before 
the Lord and seek the God of Jacob's aid. And 
in recognition of the Divine interposition and help, 
he struck a medal with a legend : " Not to me, not 
to us, but UNTO Tht Name." Thus the lesson 
taught by ancient and modern history is, that the 
race is not to the swift, nor the battle to the strong, 
but to the man who prepares his ways before the 
Lord his God. — Enoch Ball. 



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2825. HISTORY, Lessons from. As Robespierre 
was taken to the guillotine, throngs crowded about 
the cart to see the fallen tyrant, and the gendarmes 
pointed him out with their swords. He was pur- 
sued by the howling mob, who had formerly yelled 
as fiercely at his victim?, and now charged him with 
the blood of them all. Troops of women who had 
danced at the death of those that he had sent to 
the scaffold now danced the Carmagnole round the 
cart as it paused before the house of Duplaiz, where 
he had lived. A woman breaking, from the crowd, 
rushed close to him, exclaiming, " Murderer of all 
my kindred, your agony fills me with transport ! 
Descend to perdition, pursued by the curses of every 
mother in France ! " When they reached the place 
of execution Robespierre was first shown to the 
people, and then laid down on the scaffold with the 
bloody and nearly dead bodies of his brother and 
Henriot. The batch consisted of twenty-one, and 
Robespierre was executed last of all. When he 
was raised up to be led to the guillotine he pre- 
sented a most ghastly figure, his sky-blue coat 
covered with blood and dirt, his stockings slipped 
down about his heels, his face livid as death and 
tied up in a bandage. The executioner plucked the 
bandage away and let the jaw fall. He gave a 
dreadful yell, which struck every heart with horror, 
and the next moment was put under the axe. 
Samson held up the hideous head to the people, 
who shouted with delight, and then went away 
singing. One poor man, as he gazed on that head, 
said, " Robespierre, you said true — there is a God J " 

2826. HISTORY, repeats itself. "The dole 
that I left at Troas with Carpus, when thou comest 
bring with thee, and the books, but especially the 
parchments.'' And who, as he reads this last mes- 
sage, can help remembering the touching letter 
written from the damp cells of his prison by our 
own noble martyr, William Tyndale, one of the 
greatest of our translators of the English Bible : — 
" I entreat your lordship," he writes, " and that by 
the Lord Jesus, that, if I was to remain here for 
the winter, you would beg the Commissary to be 
so kind as to send me, from the things of mine 
which he has, a warmer cap ; I feel the cold pain- 
fully in my head ; also a warmer cloke, for the one 
I have is very thin ; also some cloth to patch my 
leggings. My overcoat is worn out, my shirts even 
are threadbare. The Commissary has a woollen 
shirt of mine, if he will be so kind as to send it. 
But most of all I entreat your kindness to do your 
best with the Commissary to be so good as to send 
me my Hebrew Bible, grammar, and vocabulary, 
that I may spend my time in that pursuit. — William 
Tyndale." The noble martyr was not thinking of 
St. Paul ; but history repeats itself. — Canon Farrar. 

2827. HOLINESS, and heaven. A pious military 
officer, desirous to ascertain what were the real 
feelings and views of a dying soldier, whom he had 
been instrumental in bringing to the truth, said, 
" William, I am going to ask you a strange question. 
Suppose you could carry your sins with you to heaven, 
would that satisfy you?" The poor dying lad replied, 
with a most affecting smile, "Why, sir, what sort 
of a heaven would that be to me ? I would be just 
like a pig in a parlour." "I need not add," con- 
tinues the officer, "that he was panting after a 
heaven of holiness, and was convinced that if he 
died in sin he would be quite out of his element in 
the heaven of purity." 



2828. HOLINESS, felt although unseen. There 
is a spot on the Lake Lugano where the song of the 
nightingale swells sweetly from the thicket on the 
shore in matchless rush of music, so that the oar lies 
motionless and the listener is hushed into silent 
entrancement ; yet I did not see a single bird ; the 
orchestra was as hidden as the notes were clear. 
Such is a virtuous life, and such the influence of 
modest holiness ; the voice of excellence is heard 
when the excellent themselves are not seen. — C. H. 
Spurgeon. 

2829. HOLINESS, how attained to. He (Martin 
Boos) " gave himself an immense deal of trouble to 
lead a holy life," and was unanimously elected a 
saint ; but the saint was miserable, and cried out, 
" Oh, wretched man that I am ! who shall deliver me?" 
Going to see a pious old woman on her deathbed, 
he said wistfully, " Ah ! you may well die in peace !" 
" Why ? " " You have lived such a godly life." 
" What a miserable comforter ! " she said, and 
smiled. " If Christ had not died for me I should 
have perished for ever, with all my good works and 
piety. Trusting in Him, I die at peace." And from 
this time the light fell in upon his soul. . . He 
received a curacy at Wiggensbach, near Kempten, 
and began preaching Christ. " Flames of fire darted 
from his lips, and the hearts of the people burned 
like straw." He declared their sins, and when 
they cried, " What shall we do ?" he gave them no 
answer; "Repent?" no answer; "Confess?" no 
answer ; " Good works ? " no answer ;• until the 
question was driven deep into their souls, and then 
they knew how rain was any answer but one — 
Christ. — Dr. Stephenson's Praying and Working. 

2830. HOLINESS, Necessity for. There is no 
heaven for us, without fitness for heaven. As the 
official at the Bank of England said to me about 
some sovereigns I wished to change into notes, " If 
we take them in here they must be tested." — B. 

2831. HOLINESS, Necessity for. " Live well," 
said the dying Johnson to a friend. " My dear, be 
a good man ; be virtuous," was the advice of Sir 
Walter Scott on a similar occasion to his son-in-law ; 
"■nothing else can give you any comfort when you 
come to lie here." 

2832. HOLINESS, not a thing of externals. In 

eight homes out of ten (Porapora, South Seas) you 
will hear singing and prayer every day at sunrise 
and sunset. It does not follow, however, that 
" Holiness unto the Lord " is written over the inner 
recesses of every home where prayer is thus offered. 
— Rev. W. E. Richards. 

2833. HOLINESS, of God. " What are you doing 
here by yourself ? " asked a man of his neighbour 
one day. " I am reading a book that has only two 
leaves," was the reply " Then it won't take you 
long to read it," said the other. Months passed 
away, and they met again. " Well, what are you 
doing now ? " "I am still reading my little book." 
" What ! and only two leaves in it ? " " Yes ; a 
white leaf and a red one." "I don't understand 
you." "Well, the white leaf is the holiness of God, 
and the red leaf is the blood of Jesus Christ, His 
Son. When I study the white leaf, and see my sin 
in the light of God's holiness, I am glad to turn to 
the red leaf and rest my eye on the blood of Jesus. 
And when I realise the preciousness and efficacy of 
the Saviour's blood, I feel a longing for holiness, 



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and turn again to the white leaf. The little book 
will occupy me all my life, and I expect it will 
be my joyful meditation through eternity. " — New 
Encyclopaedia of Anecdotes. 

2834. HOLINESS, Influence of. The coral islands 
of the Pacific have been built up by tiny insect- 
plants, each of them working in its own little sphere — 
tied to it in fact, and not able to get away without 
loss of life. So the world has been made better by 
humble Christian lives, of whom history knows and 
remembers nothing. — B. 

2835. HOLINESS, Spurious. Rabbi Shammai, 
the narrow-minded rival of Hillel, was so scrupulous 
that he nearly starved his little son on the Day of 
Atonement, and made a sort of booth of his daugh- 
ter-in-law's bed that his little grandson, just born, 
might keep the Feast of Tabernacles. Yet we are 
told that he was a luxurious and selfish man. It 
is easier to tithe mint than to live a holy life. — 
Canon Farrar. 

2836. HOLINESS, Unquenchable nature of. A 

gentleman relates that he was, one morning, riding 
along a new road, where he saw the roadmakers 
hard at work blocking up a little spring which kept 
gushing out in the road they were making. They 
put in earth and stones, and beat them down, to 
choke the fountain, and then rolled the roller up 
and down to make the road solid. So they worked 
and worked away, and contrived to keep the spring 
under during the day. But at night, when the 
traveller returned, the little spring, which had been 
hindered but not destroyed, was at work again, dis- 
lodging the stones, throwing out the dirt, and scoop- 
ing for itself a channel. So it is often with God's 
children. — Rev. G. Litting, LL.B. 

2837. HOLY, Who are the? St. Anthony, as 
the story runs, meant to get as near to God as 
possible, to dwell as completely as he might in the 
radiance of God's presence. And so, as the best 
way of doing it, he became a poor hermit in the 
desert, withdrawing himself from daily duty, that 
he might fill all the hours of all the days with the 
thoughts of God. But one day, as he sat absorbed 
in meditation, a voice spoke to him out of the breeze 
that was blowing by, and said, " Anthony, thou 
art not so holy a man as the poor cobbler in Alex- 
andria." Amazed, Anthony took his staff and 
started toward the shore of the Mediterranean. 
He came to Alexandria, and after long search he 
found the cobbler's stall — a mean, narrow place 
— and the cobbler, a little wizzened man, but 
with the light of God's presence manifestly shining 
on his face. When the poor cobbler saw the 
venerable form of Anthony standing at his door, he 
bowed himself and trembled. Then said Anthony, 
" Tell me how you live and how you spend your 
time." "Verily, sir," replied the little man, "I 
have no good works ; I am a poor, humble, hard- 
working cobbler, with little time to think, and no 
ability to do any great thing. / just live from day 
to day as God helps me. I am up at the dawn. I 
pray for the city, my neighbours, my family, my- 
self. I set me down to my hard labour all the day, 
and when the dusk shuts down I eat the little I 
have earned, and thank God, and pray, and sleep. 
I keep me ever, by God's help, from all falseness, 
and if I make any man a promise, I try to perform 
it honestly. And so I live, trudging along my 



narrow path day by day, how dark soever it may 
sometimes be, never fearing that it will not bring 
me at last into the everlasting light." And then 
the monk, white-bearded and venerable, turned 
away, and the voice out of the breeze sighed, " Ah 
me ! that one life of man should be so humbly full, 
and the other so proudly empty." 

2838. HOLY SPIRIT, Coming of. I am sitting, 
on a summer's day, in the shadow of a great New 
England elm. Its long branches hang motionless ; 
there is not breeze enough to move them. All at 
once there comes a faint murmur ; around my head 
the leaves are moved by a gentle current of air ; 
then the branches begin to sway to and fro, the 
leaves are all in motion, and a soft, rushing sound 
fills my ear. So with every one that is born of the 
Spirit. I am in a state of spiritual lethargy, and 
scarcely know how to think any good thought. I 
am heart-empty, and there comes, I know not 
where or whence, a sound of the Divine presence. 
I am inwardly moved with new comfort and hope, 
the day seems to dawn in my heart, sunshine comes 
around my path, and I am able to go to my duties 
with patience. I am walking in the Spirit, I am 
helped by the help of God, and comforted with the 
comfort of God. And yet this is all in accordance 
with law. There is no violation of law when the 
breezes come, stirring the tops of the trees ; and 
there is no violation of law when God moves in the 
depths of our souls, and rouses us to the love and 
desire of holiness. — James Freeman Clarice. 

2839. HOLY SPIRIT, ignored. On one occa- 
sion it was our lot to hear a preacher of name 
preaching before a great missionary society from 
the text, " / am come to send fire upon earthy 
Choosing to interpret the fire referred to in this 
passage as the power which would purify and renew 
the earth, he at once declared the truth to be that 
power, and most consistently pursued his theme, 
without ever glancing at anything but the instru- 
ment. Afterwards hearing the merits of the ser- 
mon discussed by some of the most eminent 
ministers of his own denomination, and finding no 
allusion to its theology, we asked, "Did you not 
remark any theological defect ? " No one remarked 
any, till the minister of some obscure country 
congregation broke silence for the first time by 
saying, " Yes ; there was not one word in it about 
the Holy Spirit." — Rev. William Arthur. 

2840. HOLY SPIRIT, indispensable. Here is a 
noble ship. . . . The forests have masted her ; in 
many a broad yard of canvas a hundred looms have 
given her wings. Her anchor has been weighed to 
the rude sea-chant ; the needle trembles on her 
deck ; with his eye on that Friend, unlike worldly 
friends, true in storm as in calm, the helmsman 
stands impatient by the wheel. And when, as men 
bound to a distant shore, the crew have said fare- 
well to wives and children, why, then, lies she there 
over the self-same ground, rising with the flowing 
and falling with the ebbing tide ? The cause is 
plain. They want a wind to raise that drooping 
pennon and fill these empty sails. They look to 
heaven ; and so they may ; out of the skies their 
help must come. At length their prayer is heard. 
. . . And now, like a steed touched by the rider's 
spur, she starts, bounds forward, plunges through 
the waves, and, heaven's wind her moving power, is 
off and away, amid blessings and prayers, to the 



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land she is chartered for. Even so, though heaven- 
born, heaven-called, heaven-bound, though endowed 
with a new heart and new mind, we stand in the 
same need of celestial influences. — Guthrie. 

2841. HOLY SPIRIT, not capricious in its opera- 
tions. The Spirit of God is compared to light, and 
light can shine where it wills ; but some bodies are 
opaque, while others are transparent ; and so there 
are men through whom God the Holy Ghost can 
shine, and there are others through whom His bright- 
ness never appears. — Spurgeon. 

2842. HOLY SPIRIT, Voice of. Varnier and 
his companion, in one of their evangelistic journeys, 
came to a village they had never visited before. 
Sitting down to rest beneath a tree, they fell into 
conversation with an elderly man at work close 
by. To their astonishment they found that he 
knew the Lord, and for many years had tried to 
live in communion with Him. He could neither 
read nor write, but they learned from him that his 
father, now 107 years of age, had taught him what 
he knew and felt about God, and what He had 
done for sinners. And he added, " I have felt all 
my life through a voice within teaching me and 
showing me the ways of God; and I suppose my 
father was taught by the same inward voice : it 
must be the voice of the Spirit of God." On going 
to see the venerable father and explaining the object 
of their visit, he replied, " Welcome to my humble 
house, ye servants of God, and may He be blessed 
and praised for sending you." He then told them 
how, when the earthquake occurred at Messina in 
1783, he being then seven years of age, was marvel- 
lously preserved from being crushed to death, and 
how ever since he had tried to live in the ways of 
the Lord, guided by an inward voice. He had 
never had much to do with the priests, and the 
only religious teaching he had ever had was the 
Apostles' Creed, the Ten Commandments, and the 
Lord's Prayer. — Congregationalist. 

2843. HOMAGE, Man's foolish. Berkeley, in 
" Hyperion, " quotes the time-tried Italian proverb, 
" The king never dies," and then relates of the 
court of Naples, that when the dead body of a 
king lies in state, his dinner is carried up to him as 
usual, the court physician tasting it to see that it 
is not poisoned ; the servants then bearing it out 
again, with the gravely uttered announcement, 
"The king does not dine to-day." So when the 
body of the Emperor Constantine, adorned, in 
Gibbon's phrase, " with the vain symbols of great- 
ness, the purple and diadem," was laid on the golden 
bed in a splendidly furnished and illuminated room, 
the forms of the court were strictly maintained ; 
and every day, at the appointed hours, the principal 
officers of the state, the army, and the household, 
approaching the person of their sovereign with 
bended knees and a composed countenance, offered 
their respectful homage as seriously as if he had 
still been alive. — Francis Jacox. 

2844. HOME, at last. Some while ago a vessel 
entered one of our Western harbours, and all the 
town went out to see her. Well they might ! She 
leaves the American shore with a large and able- 
bodied crew. They have hardly lost sight of land 
when the pestilence boards them ; victim drops 
after victim ; another and another is committed to 
the deep : from deck to deck, from yard to yard, 



she pursues her prey ; nor spreads her wings to leave 
that ill-fated ship till but two survive to work her 
over the broad waters of a wintry sea. And when, 
with Providence at the helm, these two men, worn 
by toil and watching to ghastly skeletons, bring 
their bark to land, and kiss once more the wives 
and little ones they never thought more to see, and 
step once more on a green earth they never more 
hoped to touch, thousands throng the pier to see 
the sight and hear the adventures of a voyage 
brought to such a happy issue against such fearful 
odds. — Guthrie. 

2845. HOME, beyond the grave. Death came 
unexpectedly to a man of wealth, as it almost 
always does ; and he sent out for his lawyer to 
draw his will. He went on willing away his pro- 
perty ; and when he came to his wife and child, 
he said he wanted his wife and child to have the 
home. The little child didn't understand what 
death was. She was standing near, and she said, 
" Papa, have you got a home in that land you are 
going to ? " The arrow reached that heart ; but it 
was too late. He saw his mistake. He had got no 
home beyond the grave. 

2846. HOME, God-fearing. Ruskin was brought 
up in a home of the old God-fearing kind. The 
Bible was read through — every line of it — once 
a year, even the columns of figures in Leviticus 
and Numbers not being omitted. On the day 
after Twenty-second of Revelation had been read, 
the First of Genesis was once more perused. Of 
course young Ruskin became absolutely saturated 
with Biblical phraseology. — Truth. 

2847. HOME, Going. When Scott returned from 
Italy, in sickness and mental affliction, and was 
approaching his home in Selkirkshire, the old 
familiar landmarks seemed to recall him to his 
wonted animation. " That is Gala Water — yonder 
are the Eildon Hills ! " was his joyous exclamation. 
When at last Abbotsford appeared in sight he 
became so excited that he desired to be raised up 
in the carriage, that he might look on his beautiful 
home. Yes ; and poor Scott was going home to die ! 
Christians, what rapturous feelings should possess 
you in going home to live ! — Dr. Raleigh. 

2848. HOME, Industries of. It is a part of the 
domestic economy of Java that the women of the 
family should provide the clothes necessary for 
their apparel ; and from the first consort of the 
sovereign to the wife of the lowest peasant the 
same rule is observed. In every cottage there is a 
spinning-wheel and loom ; and in all ranks a man 
is accustomed to pride himself on the beauty of a 
cloth woven either by his wife, mistress, or daughter. 
— T. Stamford Raffles. 

2849. HOME. Influence of. A pretty anecdote, 
not without its touch of pathos, has been going the 
round of the French press respecting the Princess 
of Wales. A French lady said to her one day, 
" Your Royal Highness speaks English, French, and 
German equally well." "Yes," replied the Princess ; 
" but I always think in Danish." In this land we 
shall never love her the less for not having forgotten 
her own country and her father's house. — Illus- 
trated London News. 

2850. HOME, Love of. The sunny plains and 
deep indigo transparent skies of Italy are all in- 



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HOME 



different to the great sick heart of a Sir Walter j 
Scutt : on the back of the Apennines, in wild spring- 
weather, the sight of bleak Scotch firs and snow- 
spotted heath and desolation brings tears into his 
eyes. — Carlyle. 

2851. HOME, Man invited to return to. " Major 
D. W. Whittle," writes a correspondent, "was to 
preach Christ to a great crowd in the Opera-House 
at Pittsburg, and had but a few moments' notice. 
He asked his wife, 1 What shall I say ? ' His little 
girl spoke up- earnestly — 1 Papa, tell them to come 
home.' He did tell them, and God wonderfully 
blessed the simple message to the conversion of 
many souls." — Christian Age. 

2852. HOME, Preparing for. When I was com- 
ing to this country I noticed that just about the 
close of the voyage some of the sailors one morn- 
ing climbed up to the top of the mast. I noticed 
that they were furling sails and painting all round 
the ship. I ascertained this was because they 
wanted to get into Liverpool in a respectable way. 
They did not want to come in rusty and tattered, 
and so they painted the whole thing up afresh. 
Why ? Because they were nearing home. — Dr. 
Brookes. 

2853. HOME, Secret of a happy. " I can't con- 
ceive how you manage to give all your family house- 
room," said a willow- wren to a titmouse. " I haven't 
half your number, and yet one or other of them is 
always tumbling out of the nest." "Perhaps you 
didn't make it large enough," said the titmouse. 
" That can't be the reason ; it's as large as yours." 
"Ah!" said the titmouse. "Well, you'll excuse 
my mentioning it, but I fancy I've heard that your 
young ones don't agree very welL" " It wouldn't 
make the nest any larger if they did," said the 
willow-wren. " I don't see what that has to do 
with it." "Pardon me, friend," said the titmouse, 
" but it makes all the difference in the world. If 
my twelve didn't do their best to accommodate each 
other, we couldn't get on at all ; but I'm thankful 
to say they are all of one mind, and that is what 
makes a peaceable home." — Eleanor B. Prosser, 

2854. HOME-SICKNESS, Instance of. In Feb- 
ruary 1871 a young French soldier lay as if dying in 
an hospital of Geneva. Cold, misery, and privation 
had destroyed the robust constitution ; but worst 
of all was the heart-sickness, the longing for home. 
Far away in his native village in Brittany was 
an old father over seventy, a mother, and a sister. 
Three brothers beside himself had left their paternal 
roof to defend their fatherland, and for months he 
had been in uncertainty as to the fate of these loved 
ones. As he lay on what he thought would prove 
his deathbed he told a comrade that he would 
dearly like to see his old father once more. A 
letter was written, which found the family in great 
anxiety about their absent ones. The father, in 
spite of his seventy years, started at once. Many 
difficulties had to be overcome by the old man. 
Arrived at length in Geneva, he hastened to his son. 
" Ah, father ! " said the sick soldier, " it is good you 
are come before I die." "Ah, no ; you must not 
die," said the old man ; " your mother is waiting for 
you at home. Courage, my lad ; I have brought 
money, and will buy everything you need ; only you 
must not die." "It's of no use, father," cried the 
son, " I have here all I need ; but I am not hungry. 



All sorts of good things are brought to tempt me to 
eat, but I cannot touch them ; " and he fell back 
exhausted by this short conversation. The poor 
father let fall his head on his breast quite dis- 
heartened. Had he indeed come so far only to take 
back the dead body of his son ? All at once a bright 
thought flashed through his mind ; he drew from 
his knapsack one of the common loaves of rye bread 
such as eaten by the peasants of Brittany. " Here, 
my son, take this ; it was made by your mother." The 
sick lad turned his heavy eyes, stretched out his 
hand eagerly, crying. " Give it me, father ; I am 
hungry." As he ate his eye lighted up, the blood 
came back to his cheeks, and large tears rolled down 
his cheeks as he said, "It's so good ! so good! — the 
bread from my home!" From that time he began 
to recover ; and fifteen days later he was able to 
start on the homeward journey. All the way he 
repeated, "When shall I get there, where I may 
always eat from our good black bread made by my 
mother ? " — From the Swiss Almanack (1884). 

2855. HOME, Sight of. In the history of the 
memorable retreat of the ten thousand Greeks under 
Xenophon it is said that when they reached the 
summit of Mount Theches, from whence they de- 
scried in the distance the tremulously bright blue of 
the waters that were to bear them home, in raptures 
of joy they instantly shouted out, " The sea I the 
sea! " There was one enthusiastic rush, one simul- 
taneous cry ; they embraced each other and wept, 
and in a moment the pang of discomfiture and the 
toilsome march of five or six hundred leagues were 
forgotten and repaid. 

2856. HOME, Strangers in. "Alas! " says Cole- 
ridge, speaking of the difficulty of fixing the atten- 
tion of men on the world within them, " the largest 
part of mankind are nozchere greater strangers than 
at home.'" — Timb's Century of Anecdote. 

2857. " HOME, sweet home." On one occasion 
Howard Payne, the genial-hearted, kind little man 
who wrote the immortal song of " Home, Sweet 
Home," was walking with me in the great city of 
London, and pointing to one of the aristocratic 
streets in Mayfair, where wealth and luxury had 
the windows closed and curtained, lest the least light 
and warmth should go out or the smallest air of 
cold winter come in, where isolated, exclusive English 
comfort was guarded by a practical dragon of gold, 
he, this tiny man, with a big heart, said, "There, 
my good friend, I became inspired with the idea of 
; Home, Sweet Home,' as I wandered about without 
food or a semblance of shelter I could call my own. 
Many a night since I wrote those words that issued 
out of my heart by absolute want of a home have 
I passed and repassed in this locality, and heard a 
siren voice coming from these gilded, fur-lined, com- 
fortable walls, in the depth of a dim, cold London 
winter, warbling, 'Home, Sweet Home,' and I knew 
no bed to call my own." 

2858. HOME, where is it? A little child was 
once asked, "Where do you live?" Turning to- 
wards its mother, who stood near by, the little one 
said, "Where mamma is, there's where I live." 

2859. HOME, where is it? "Home," said a 
drunken man, who was told by an officer to go 
home — " Home ! the place where I stay isn't a 
home ! "... In answer to the question, " What 



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HONESTY 



makes home ? " Dr. James Hamilton's answer was, 
mother's love." 

2860. HONEST man, Ambition of. It is said 
that Milton refused the place of Latin Secretary to 
the King, notwithstanding the most pressing im- 
portunities of his wife. When she urged him to 
comply with the times, and accept the royal offer, 
his answer is said to have been to the following 
effect : — "You are in the right, my dear. Like other 
women, you are ambitious to ride in your coach ; 
while my whole aim is to live and die an honest 
man." 

2861. HONESTY, and wickedness contrasted. 

Never fearing to openly address a Quaker's meet- 
ing, he was soon on the road to Newgate. ..." You 
are an ingenious gentleman," said the magistrate 
at the trial; "you have a plentiful estate; why 
should you render yourself unhappy by associating 
with such simple people ? " "I prefer," said Penn, 
" the honestly simple to the ingeniously wicked.'" — 
Bancroft. 

2862. HONESTY, confessed. When James it 
sent his Jacobite emissary to seduce the commanders 
of the British navy, he reported that Sir Cloudesley 
Shovel was incorruptible. "He is a man not to 
be spolcen to," was the emissary's tribute. — Littles 
Historical Lights. 

2863. HONESTY, must be of the heart. A 

gentleman was once extolling at an extravagant 
rate the virtue of honesty ; what a dignity it im- 
parted to our nature ; how it recommended us to 
the Supreme Being. He confirmed all by a cele- 
brated line from Pope — 

"An honest man's the noblest work of God." 

"Sir," replied one, "however excellent the virtue 
of honesty may be, I fear there are few men in the 
world that really possess it." "You surprise me," 
said the stranger. "Ignorant as I am of your 
character, sir, I fancy it would be no difficult 
matter to prove even you a dishonest man." "I 
defy you." "Will you give me leave, then, to ask 
you a question or two, and promise not to be 
offended?" "Ask your questions, and welcome." 
" Have yon ever met with an opportunity of getting 
gain by unfair means ? " The gentleman paused. 
" I don't ask whether you made use of, but whether 
you have met with, such opportunity? I for my 
part have, and I believe everybody else has." 
"Very probably I may." "How did you feel your 
mind affected on such an occasion ? Had you no 
secret desire, not the least inclination, to seize the 
advantage which offered ? Tell me without any 
evasion, and consistently with the character you 
admire." "I must acknowledge I have not always 
been absolutely free from every irregular inclina- 
tion ; but" "Hold, sir, none of your salves; 

you have confessed enough. If you had the desire, 
though you never proceeded, this shows you were 
disho?iest in heart. This is what the Scriptures 
call concupiscence. It defiles the soul. It is a 
breach of that law which requireth truth in the 
inward parts, and unless you are pardoned by the 
blood of Christ, will be a just ground of your con- 
demnation, when God shall judge the secrets of 
men." — Whitecross. 

2864. HONESTY, rewarded. A farmer called on 
Earl Fitzwilliam, to represent that his crop of wheat 



had been seriously injured in a field adjoining a cer- 
tain wood where his lordship's hounds had, during the 
winter, frequently met. He stated that the young 
wheat had been so cut up and destroyed that in 
some parts he could not hope for any produce. 
"Well, my friend," said his lordship, "if you can 
procure an estimate of the loss you have sustained 
I will repay you." The farmer replied that he had 
requested a friend to assist him in estimating the 
damage, and they thought that, as the crop seemed 
entirely destroyed, £50 would not more than repay 
him. The Earl immediately gave him the money. 
As the harvest approached, however, the wheat 
grew, and in those parts of the field which were 
the most trampled the corn was strongest and most 
luxuriant. The farmer went again to his lordship, 
and said, " I am come, my lord, respecting the field 
of wheat adjoining such a wood. I find that I 
have sustained no loss at all ; for where the horses 
had most cut up the land the crop is most promis 
ing, and therefore I brought the £50 back again." 
" Ah," exclaimed the venerable Earl, " this is what I 
like ! this is as it should be between man and man ! " 
His lordship then went into another room, and on 
returning, presented the farmer with a cheque for 
£100, saying, "Take care of this, and when your 
eldest son shall become of age present it to him, 
and tell him the occasion which produced it." 

2865. HONESTY, Reward of. An old trader 
who had established himself among the Northern 
Indians tells a good story of his first trials with his 
red customers. Other traders had located in that 
same place, but had not remained long. The Indians 
flocked about the store of the new trader and exa- 
mined his goods, but offered to buy nothing. Finally 
their chief visited him. "How do, John? Show 
me goods. Aha ! I take blanket for me, and 
calico for squaw — three otter-skins for blanket and 
one for calico. Ugh ! pay you by'm-by to-morrow." 
He received his goods and left. On the next day 
he returned with a large part of his band, his 
blanket well stuffed with skins. " Now, John, I 
pay." And he drew an otter-skin from his blanket 
and laid it on the counter. Then he drew a second, 
a third, and a fourth. A moment's hesitation, and 
he drew out a fifth skin — a very rich and rare one, 
and passed it over. "That's right, John." The 
trader pushed back the last skin, with, " You owe 
me but four. I want only my just dues." The 
chief refused to take it, and they passed it back 
and forth, each asserting that it belonged to the 
other. At length the chief appeared to be satisfied. 
He gave the trader a scrutinising look, and put the 
skin back into the blanket. Then he stepped to 
the door, and cried out to his followers, " Come — 
come and trade with the paleface, John. He no 
cheat Indian. His heart big ! " Then, turning to 
the trader, he said, " Suppose you take last skin, 
I tell my people no trade with you. We drive off 
others ; but now you be Indians' friend, and we be 
yours." Before dark the trader was waist-deep in 
furs and loaded down with cash. 

2866. HONESTY, Scarcity of. When Plato as- 
serted the happiness of the just and the wretched 
condition of the unjust, the tyrant Dionysius was 
stung. ... At last, extremely exasperated, he asked 
the philosopher what business he had in Sicily. 
Plato answered that he came to seek an honest man. 
" And so, then," replied the tyrant, ' it seems you 
have lost your labour." — Plutarch, 



HONESTY 



( 3d ) 



HONOUR 



2867. HONESTY, Test of. Plato illustrates what 
is a truly honest man by the story of Gyges' ring, 
which made the wearer invisible. He that w T ould 
be honest when he could be dishonest without being 
found out was a truly honest man. 



2868. HONESTY, Touching story of. In the 

city of Edinburgh two gentlemen were standing 
at the door of a hotel one very cold day, when a 
little boy, with a thin blue face, his feet bare and 
red with the cold, and with nothing to cover him 
but a bundle of rags, came and said, " Please, sir, 
buy some matches." " No, don't want any," said 
the gentleman. " But they are only a penny a box," 
said the poor little fellow. " Yes ; but you see we 
don't want a box," was the reply. " Then I will 
give ye two boxes for a penny," said the boy ; and 
the man, taking them, found he had no change, 
and so said he would buy them to-morrow. " Oh, 
do buy them to-night," the boy pleaded; " I will 
run and get ye the change, for I am verra hungry." 
So the man gave him the shilling, and waited for 
his return, but no boy came. Still there was that 
in the boy's face which made him unwilling to think 
him a rogue. Late in the evening a smaller boy, 
still more ragged and thin, if possible, called upon 
the gentleman. He proved to be a younger brother 
of the little match-boy. "Are you the gentleman 
who bought the matches frae Sandie ? " he asked. 
" Yes." " Weel, then, here's fourpence out o' yer 
shilling. Sandie cannot come ; he's very ill ; a cab 
ran over him and knocked him down, and he lost 
his bonnet and his matches, and your sevenpence, 
and both his legs are broken, and the doctor says 
he'll die, and that's a' ; " and then, putting the 
fourpence upon the table, the poor child broke 
down in great sobs. The gentleman fed him, and 
went with him to see Sandie. He found that the 
father and mother of the little things were both 
dead. The dying boy said to him, "I got the 
change, sir, and was coming back, and then the 
horse knocked me down, and both my legs were 
broken ; and Reuby ! I am sure I am dying, and 
who will take care of you ? " The gentleman said 
he would always take care of him, and with this 
assurance the faithful brother closed his eyes in 
death. — Bean Stanley. 

2869. HONOUR, Advance in. Anne Boleyn, as 
she was going to be beheaded in the Tower, seeing 
a gentleman there of the King's privy chamber, 
called him to her, and with a cheerful countenance 
and soul undaunted at approaching death, said to 
him, " Remember me to the King, and tell him he 
is constant in advancing me to the greatest of 
honours — from a private gentlewoman he made me 
a Marchioness ; from that degree he made me a 
Queen, and now, because he can raise me no higher 
in this world, is translating me to heaven, to wear 
a crown of martyrdom in eternal glory." 

2870. HONOUR, and the King's service. It is 

reported of the famous Viscount de Turenne, that 
when he was a young officer, and at the siege of a 
fortified town, he had no less than twelve challenges 
sent him, all of which he put in his pocket without 
further notice ; but being soon after commanded 
upon a desperate attack on some part of the fortifi- 
cations, he sent a billet to each of the challengers, 
acquainting them that he had received their papers, 
which he deferred answering till a proper occa- 
sion offered, both for them and himself, to exert 



their courage for the King's service ; that, being 
ordered to assault the enemy's works the next day, 
he desired their company, when they would have 
an opportunity of signalising their own bravery and 
of being witnesses of his. 

2871. HONOUR, Burden of. A Polish monarch 
having quitted his companions when hunting, his 
courtiers found him, a few days after, in a market- 
place, disguised as a porter, and lending out the use 
of his shoulders for a few pence. At this they were 
as much surprised as they were doubtful at first 
whether the porter could be His Majesty. At length 
they ventured to express their complaints that so 
great a personage should debase himself by so vile 
an employment. His Majesty, having heard them, 
replied, " Upon my honour, gentlemen, the load 
which I quitted is by far heavier than the one you 
see me carry here ; the weightiest is but a straw 
when compared to that world under which I laboured. 
I have slept more in four nights than I have during 
all my reign. I begin to live, and to be king of 
myself. Elect whom you choose. Eor me, who 
am so well, it were madness to return to court. 
Another Polish King, who succeeded this philoso- 
phic monarch, when they placed the sceptre in his 
hands, exclaimed, " I had rather manage an oar ! " 
— /. jy Israeli. 

2872. HONOUR, conferred upon the worthy. 

Do you remember the honour shown some years 
ago to John Bunyan by our Queen ? Her Majesty, 
on the occasion of the christening of her grandson, 
Albert Victor, made him a present. It consisted 
of a beautiful statuette, wrought in silver, of the 
Prince Consort. But the Prince is represented as 
Christian in the "Pilgrim's Progress," wearing the 
armour of God. His helmet, " the hope of salva- 
tion," rests against the stump of a tree, and not far 
off is the shield of faith. John Bunyan supplied 
the model which our Queen held up before her 
grandson as worthy of imitation. And so the 
allegory of the Bedford tinker has found its way 
into the palace, and Queen Victoria delights to 
honour the man who was sent to prison by Charles 
II.— Rev. C. Williams. 

2873. HONOUR, Fading nature of. The subjects 
of Charlemagne, after his death, set his corpse on 
a throne in a sepulchre, and put a sceptre in his 
stiff hand and a crown on his bloodless temples; 
but long ago he came down to a prostrate condition. 
At the Tuileries, in Paris, during the revolution of 
July, when the mob broke in, a boy, wounded to 
death, was laid on the Emperor's throne, and his 
blood gave deeper crimson to the imperial uphol- 
stery ; but, after all, he came down into the dust 
where we must all lie. — Talmage. 

2874. HONOUR, may come too late. Ines de 
Castro having been secretly married to Pedro, son 
of Alphonso the Fourth of Portugal, was murdered 
through the jealousy and intrigues of the nobles. 
When Pedro afterwards came to the throne he 
caused the body of his beloved wife to be disinterred 
and placed on a throne adorned with a diadem and 
royal robes, and required all the nobility of the 
kingdom to approach and kiss the hem of her gar- 
ment, thus rendering her when dead that homage 
which she had never received in her life. — B. 

2875. HONOUR, paid for. I remember a curious 
instance, in the early part of the reign of the 



HONOUR 



( 302 ) 



HOPES 



deceased Emperor (Napoleon III.) He met a great 
French actor in the street, and stopped to speak to 
him. No sooner had the Emperor left him than 
the police came up and arrested the actor for speak- 
ing to the Emperor. He had difficulty in obtaining 
release. At the theatre he was late, and not well 
received ; but his acting was so superb that the 
Emperor went to speak to him behind the stage, 
and asked if he could do anything for him. " Sire," 
said he, " the greatest favour your Majesty can con- 
fer is never to speak to me in the street again." 
The Emperor inquired, and the actor told him all 
his grief. "Sire," he said, "I have been fined 
three hundred francs for the esteemed honour you 
conferred upon me." The monarch was amused, 
laughed .heartily, paid the three hundred francs 
himself, and gave a diamond ring of great value to 
the actor. But what a picture the incident presents 
of the impassable barriers surrounding these abso- 
lute kings ! — Paxton Hood. 

2876. HONOUR, paid to man. The city (Ver- 
sailles) was peopled with parasites, who daily came 
to do worship before the creator of these wonders — 
the Great King. " Dieu seul est grand," said the 
courtly Massillon ; but next to Him, as the prelate 
thought, was certainly Louis XIV., His vice- 
gerent here upon earth — God's lieutenant-governor 
of the world —before whom courtiers used to fall 
on their knees and shade their eyes, as if the light 
of his countenance, like the sun which shone supreme 
in heaven, the type of him, was too dazzling to bear. 
... If, on very fine days, from his terrace before 
his gloomy palace of St. Germains, he could catch a 
glimpse in the distance of a certain white spire of 
St. Denis, where his race lay buried, he would say 
to his courtiers, with a sublime condescension, 
"Gentlemen, you must remember that I too am 
mortal. " — Thackeray. 

2877. HONOUR, This world's. Death strips us 
of this world's glory as a boot-jack draws off your 
boots. Another wears my boots when I am dead, 
and another wears my glory. It is of little value. 
— Martin Boos. 

2878. HONOURS, Value of. Ideal glory is not 
real comfort. The true state of the case was once 
naively stated by Rameau, the French composer, 
on whom Louis XV. had bestowed the order of 
St. Michael. With the usual carelessness of the 
artistic mind, in reference to such things, Rameau 
had neglected to register it. Thinking that this 
omission was the result of Rameau's inability to 
meet the expense, Louis XV. offered to defray the 
necessary charges. "I thank your Majesty," re- 
plied Rameau ; " but let me have the money ; I can 
find a much better use for it" — Frederick Crowest. 

2879. HONOURS, why bestowed sometimes. 

When Cardinal de Monte was elected Pope, before 
he left the conclave he bestowed a cardinal's hat 
upon a servant whose chief merit consisted in the 
daily attentions he paid to his holiness's monkey. 
— /. D' Israeli. 

2880. HOPE, and self-denial. When in this 
manner he (Alexander the Great) had disposed of 
all the estates of the crowd, Perdiccas asked him 
what he had reserved for himself. The King 
answered, " Hope. " " Well," replied Perdiccas, "we 
who share in you labours will also take part in 
your hopes." In consequence of which he refused 



the estate allotted him, and some others of the 
King's friends did the same. — Plutarch. 

2881. HOPE, Foundation of. "Gentlemen," 
said the departing Dr. M'Call to his medical at- 
tendants, " I am no fanatic ; rather, I have been 
too much of a speculatist ; and I wish to say this, 
which I hope you will forgive me for uttering in 
your presence : I am a great sinner ; I have been 
a great sinner ; but my trust is in Jesus Christ, and 
in what He has done and suffered for sinners. Upon 
this, as the foundation of my hope, I can confidently 
rely, now that I am sinking into eternity." — Life's 
Last Hours. 

2882. HOPE, in death. On the morning of the 
day on which Dr. Owen died Mr. Thomas Payne, 
who had been entrusted with the publication of 
"Meditations on the Glory of Christ," called to 
inform him that he had just been putting that work 
to the press. "I am glad to hear it," said the 
Doctor, and, lifting up his hands and eyes, ex- 
claimed, " But, O brother Payne, the long-wished- 
for day is come at last, in which I shall see that 
glory in another manner than I have ever done or 
was capable of doing in this world ! " 

2883. HOPE, in life and death. He (Knox) 
had a sore fight for an existence, wrestling with 
popes and principalities ; in defeat, contention, life- 
long struggle ; rowing as a galley-slave, wandering 
in exile. A sore fight ; but he won it. " Have you 
hope ? " they asked him in his last moment, when 
he could no longer speak. He lifted his finger, 
pointed upwards with his finger, and so died. — 
Carlyle. 

2884. HOPE, Life insupportable without. His 

lordship (Bishop of St. Asaph) mentioned a chari- 
table establishment in Wales where people were 
maintained and supplied with everything upon the 
condition of their contributing the weekly produce 
of their labour ; and he said they grew quite torpid 
for want of property. Said Johnson, " They have 
no object for hope. Their condition cannot be better. 
It is rowing without a port." — BoswclVs Johnson. 

2885. HOPE, The only. One April night an 
ocean steamer went crashing on the coast of Nova 
Scotia. Between the rock where the vessel struck 
and the shore was a passage-way a hundred yards 
wide. A rope was swung across this chasm of death, 
and by this line many of the survivors successfully 
struggled to the shore. Over the dark chasm be- 
tween earth and heaven is swung one rope, the only 
hope of safety. Cling to Jesus for eternal life. 

2886. HOPE, unknown. It is reported that in 
the Tamul language there is no word for hope. 
Alas ! poor men, if we were all as destitute of the 
blessed comfort itself as these Tamul speakers are 
of the word ! What must be the misery of souls in 
hell where they remember the word, but can never 
know hope itself ! — Spurgeon. 

2887. HOPES for eternity, what they rest 

on. When John Wesley lay on an expected death- 
bed (though God spared him some years longer 
to the world and the Church) his attendants asked 
him what were his hopes for eternity ? And some- 
thing like this was his reply — "For fifty years, 
amid scorn and hardship, I have been wandering 
up and down this world, to preach Jesus Christ ; 
and I have done what in me lay to serve my blessed 



HOPEFULNESS 



( 303 ) 



HOUR 



Master ! " What he had done his life and works 
attest. They are recorded in his Church's history, 
and shine in the crown he wears so bright with a 
blaze of jewels — sinners saved through his agency. 
Yet thus he spake, " My hopes for eternity — my 
hopes rest only on Christ — 

' I the chief of sinners am, 
But Jesus died for me.'" 

— Guthrie. 

2888. HOPEFULNESS, and steadfastness. A 

good Methodist in a prayer-meeting said that when, 
many years since, he crossed old ocean he was much 
in the habit of looking over the ship's side, parti- 
cularly near the prow, and watching the vessel as 
she steadily ploughed her way through the waves. 
Just under the bowsprit was the image of a human 
face. This face to him came to be invested with a 
wondrous interest. Whatever the hour, whether 
by night or by day ; whatever the weather, whether 
in sunshine or in storm, that face seemed ever stead- 
fastly looking forward to port. Sometimes tempests 
would prevail. Great surges would rise, and for a 
time completely submerge the face of his friend. 
But as soon as the vessel recovered from its lurch, 
on looking again over the ship's side, there the 
placid face of his friend was to be seen, still faith- 
fully, steadfastly looking out for port. " And so," 
he exclaimed, his countenance radiant with the light 
of the Christian's hope, "I humbly trust it is in my 
own case. Yea, whatever the trials of the past, 
notwithstanding all the toils and disappointments 
of the present, by the grace of God I am still look- 
ing out for port, and not long hence I am antici- 
pating a joyful, triumphant, abundant entrance 
therein." 

2889. HOPEFULNESS, Reason for. On a sun- 
dial which stands upon the pier at Brighton is 
inscribed this hopeful line, " 'Tis always morning 
somewhere in the world." — Christian World Family 
Circle. 

2890. HOPELESSNESS, Extreme. The dying 
words of Harriet Martineau were, ' ' I have no 
reason to believe in another world. I have had 
enough of life in one, and can see no good reason 
why Harriet Martineau should be perpetuated." 

2891. HOSPITALITY, Christian. A friend re- 
lates that when Samuel Gobat was elected Bishop 
of Jerusalem, he went, before setting out on his 
long journey, to visit Dr. Christian Gottlieb Barth 
at Calio. Certain mutual friends from the sur- 
rounding country were invited to meet the Bishop. 
In their honour all that the kitchen or cellar af- 
forded was placed on the table. For supper there 
were figs from Smyrna, wine from Lebanon, and 
from the Cape of Good Hope the finest mocha was 
served ; to which was added cigars from Havanna. 
Who could help remarking the thoughtful love 
which thus offered the Bishop, just entering on 
this field of labour, a foretaste of the fruits of the 
promised land, as Caleb and Joshua brought the 
bunches of grapes from Eshcol. Dr. Barth, how- 
ever, tasted none of these luxuries, which had been 
sent him by admiring friends, but habituated him- 
self to the barest necessities in order that he might 
give to others. The furniture of his rooms was a 
legacy which had seen good service ; he slept in a 
hammock which was unrolled at night, and in the 
morning rolled up again. When on his travels he 



received presents and got many curious things from 
many lands. If any one asked him why he did so. 
he would answer, in his dry way, " If any one ask 
thee such a question, tell them thou dost not know." 
That he often needed the common comforts of life is 
certain, seeing he had no fortune ; he had, how- 
ever, a strong faith that all things belonged to God. 
After having worked so hard and written so much, 
earned thousands and collected tens of thousands, 
Barth died possessed of only 500 florins. — Der 
Glaubcnsbote. 

2892. HOSPITAL, The first. A grievous famine 
having befallen the city of Edessa, its venerable 
deacon came forth from the studious retirement of 
his cell. He reproved the rich men of the city, 
who suffered their fellow-citizens to perish from 
want and sickness, and who preferred their wealth 
to the lives of others. Stung by his reproaches, 
the citizens replied that they cared not for their 
wealth, but that, in an age of selfishness and cor- 
ruption, they knew not whom to entrust with its 
distribution. "What," exclaimed the holy man, 
" is your opinion of me ? " The answer was instant 
and unanimous — Ephrem was everything that was 
holy and good and just. "Then," he resumed, 
"7 xoill be your almoner. For your sakes I will 
undertake this burden." And receiving their now 
willing contributions, he caused about three hun- 
dred beds to be placed in the public porticoes of the 
city for the reception of fever patients, he relieved 
the famishing multitudes who flocked into Edessa 
from the adjoining country, and rested not from 
his labour of love until the famine was arrested 
and the plague was stayed. Then once more he 
returned to the solitude of his beloved cell, and 
in a few days after breathed his last. — Sozomen 
{condensed). 

2893. HOSPITALS, and practical Christianity. 

During my visit to Eatshan, in the southern pro- 
vinces of China, the temper of the people was not 
unlike the swell of the Bay of Biscay after a heavy 
gale. The fierce excitements of the war in Tonquin 
and the proclamations which had been issued by 
the Chinese mandarins offering rewards for the 
heads of French officers and soldiers, had aroused 
into fatal activity the rowdy spirits of the town, and 
a riot broke out in the previous September. Our 
mission chapel was robbed and nearly destroyed. 
The hospital was expected to fall. Bands of rioters 
assembled day by day before the building. But 
they seemed to want resolution to begin the assault. 
When they saw terrified patients not too ill to be 
removed leaving the place, and remembered that 
there were others lying in the wards, women and 
men, who must perish with the buildings ; when 
they saw Dr. Wenyon, with sublime indifference to 
their menace, going in and out and attending to his 
hospital duties as if nothing particular were happen- 
ing, the riot-devil was cowed within them. They 
could not immediately understand Christianity in 
the chapel, where the teaching was spiritual or con- 
troversial ; but they could understand Christianity 
in the hospital, where suffering and helplessness all 
the world over make us brothers and sisters in 
wretchedness and in prayers for relief. There was 
a cordon of charities round the hospital which these 
men could not pass. — Rev. Ebenezer Jenkins. 

2894. HOUR, The important. This Sabbath 
hour seems to you like all other Sabbath hours j 



HOUSE 



( 304 ) 



HUMANITY 



but to some of you it may be the most stupendous 
hour in all your life of twenty, forty, or sixty years, 
because now you may refuse your last call of mercy. 
The " Hungarian," a ship sailing from Liverpool to 
Portland, was wrecked. It went down with all on 
board. Nothing was ever known of it, except that 
a clock that had belonged to the steamer floated 
upon the beach. The hands of the clock stood at 
eleven, showing that at that hour the ship had 
perished. — Talmage. 

2895. HOUSE, A prayerless. I shall never 
forget the impression made upon me during the 
first year of my ministry by a mechanic whom I 
had visited, and on whom I urged the paramount 
duty of family prayer. One day he entered my 
study, and bursting into tears, said, ' ' You re- 
member that girl, sir j she was my only child. 
She died suddenly this morning. She has gone, I 
hope, to God. But if so, she can tell Him what 
now breaks my heart — that she never heard a prayer 
in her father's house or from her father's lips ! Oh 
that she were with me but one day again ! " — Norman 
MacLeod. 

2896. HUMAN hand, a miracle of constructive 
art. Tyndal writes of his ascent of the Weisshorn : — 
" There is scarcely a position possible to a human 
being which at one time or another during the day 
I was not forced to assume. The fingers, wrist, and 
forearm were my main reliance, and as a mechanical 
instrument the human hand appeared to me this 
day a miracle of constructive art. ... I opened my 
note- book to make a few observations, but soon 
relinquished the attempt. There was something 
incongruous, if not profane, in allowing the scientific 
faculty to interfere where silent worship seemed 
the reasonable service." — Hours of Exercise in the 
Alps. 

2897. HUMAN nature, Common cavil of. Says 
the Duchess of Buckingham to Lady Huntingdon, 
who had asked her to come and hear Whitefield, 
"It is monstrous to be told you have a heart as 
sinful as the common wretches that crawl on the 
earth. This is highly offensive and insulting, and 
I cannot but wonder that your ladyship should 
relish any sentiments so much at variance with 
high rank and good breeding." — Smith's Cotvper. 

2898. HUMAN nature, Depravity of. When 
some one was talking before that acute Scotchman, 
Dr. Chyne, of the excellence of human nature — 
"Hoot, hoot, mon," said he, "human nature is a 
rogue and a scoundrel, or why would it perpetually 
stand in need of laws and religion ? " And surely 
if a cause be examined by its effects, if a principle 
be considered by its operation, that man must in- 
deed be blind who will not acknowledge the depra- 
vity of human nature. 

2899. HUMAN nature, Inherent weakness of. 

The poet has said, " Nature never did betray the 
heart that loved her." Can you say that of human 
nature ? — B. 

2900. HUMAN nature, One want of. I knew a 
man in my youth, an elderly man, who was a great 
observer of human nature. I will not say of him, 
as it was said of Oliver Cromwell, that he could 
look through a man's skin right to his backbone, 
but he had a most shrewd knowledge of mankind. 
A young man used to converse with him occasion- 



ally on this very theme of human character ; and 
one day, after a long conversation upon it, the young 
man said, "Ah, well, there are all sorts of people 
in the world." "Nay," said the elder man, "there 
is one sort wanting." " What sort is that ? " asked 
the young man eagerly. "The people," replied the 
elder man, " who mind their own business, and let 
other people's business alone." — Thomas Cooper. 

2901. HUMAN nature, Malignity of. Read 
Napoleon's will in Doctors' Commons, and you will 
find that this manslayer on a huge and grand scale 
could also relish murder on the meanest scale, and 
that in his solitude in St. Helena such malignity 
festered in his heart as made him leave a legacy of 
ten thousand francs to a man for having attempted 
to assassinate the true hero who conquered him at 
Waterloo. — Augustus Hare. 

2902. HUMAN nature, Pollution of. I know a 
beautiful valley in Wales, guarded by well-wooded 
hills. Spring came there first, and summer lingered 
longest, and the clear river loitered through the 
rich pastures and the laughing orchards, as if loth 
to leave the enchanting scene. But the manufac- 
turer came there ; he built his chimneys and he 
lighted his furnaces, out of which belched forth 
poisonous fumes night and day. Every tree is dead, 
no flower blooms there now, the very grass has been 
eaten off the face of the earth, the beautiful river, 
in which the pebbles once lay as the pure thoughts 
in a maiden's mind, is now foul, and the valley, 
scarred and bare, looks like the entrance into 
Tophet itself. And this human nature of ours, in 
which faith and virtue, and godliness, and all sweet 
humanities, might flourish, in miles of this London 
of ours, is what bad air, and the gin palace, and 
the careless indifference of a Christianity bent only 
upon saving itself, have made it. — Morlais Jones. 

2903. HUMAN nature, proneness to meaner 
things. In the Augustine age itself, notwithstand- 
ing the censure of Horace, they preferred the low 
buffoonery and drollery of Plantus to the delicacy 
of Terence. — Warton. 

2904. HUMAN nature, unable to save itself. 

Dr. Gill once preaching on human inability, a 
gentleman present was much offended, and took 
him to task for degrading human nature. " Pray, 
sir," said the Doctor, " what do you think men can 
contribute to their own conversion ? " He enume- 
rated a variety of particulars. " And have you done 
all this ? " said the Doctor. " Why, no, I can't say I 
have yet ; but I hope I shall begin soon." <c If you 
have these things in your power, and have not done 
them, you deserve to be doubly condemned, and are 
but ill qualified to be an advocate for free will, 
which has done you so little good." 

2905. HUMANITY, and Christ. The idea of an 
universal manlike sympathy was not new when 
Christ was born. The reality was new. But before 
this, in the Roman theatre, deafening applause was 
called forth by this sentence — " I am a man — 
nothing that can affect man is indifferent to me." 
A fine sentiment — that was all. Every pretence of 
realising that sentiment but one has been a failure. 
— Robertson. 

2906. HUMANITY, Indifference towards. A 

gentleman was travelling on a train in England 
when a collison took place. He was greatly alarmed 



HUMANITY 



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HUMILITY 



for his horses, and cried out, " Oh, my horses ! my 
horses ! " but putting his head out of the window, 
he exclaimed, " Ah, thank God ! it's only a third- 
class carriage ! " — «/. B. Gough. 

2907. HUMANITY, in union with God. The 

late Bishop Ewing, writing of his friend, Thomas 
Erskine, said, " His looks and life of love are better 
than a thousand homilies ; they show you how 
divine a thing humanity is when the life we live in 
the flesh is that of conscious union with God." — 
John Hunter. 

2908. HUMANITY, Love of. The absence of any 
accessible streets (when living in Switzerland) con- 
tinues to worry me, now that I have so much to do, 
in a most singular manner. It is quite a little 
mental phenomenon. I should not walk in them 
in the day-time, if they were here, I daresay ; but 
at night I want them beyond description. I don't 
seem able to get rid of my spectres unless I can lose 
them in crowds. — Charles Dickens (to Forster). 

2909. HUMANITY, Love of. Mrs. Fry, early in 
life, wrote in her journal — " I don't remember ever 
being at any time with one who was not extremely 
disgusting ; but I felt a sort of love for them, and I 
do hope I would sacrifice my life for the good of 
mankind." 

2910. HUMANITY, Regard for. Louis XIV. 
was at war with Britain when Rudyerd's lighthouse 
on the Eddystone was in progress ; and a French 
privateer seized upon the men at work on the rock, 
together with their tools, and carried them to 
France, the captain being, doubtless, in expectation 
of a reward for an achievement which would so 
seriously injure the commercial interests of the 
enemy. While the captives lay in prison the trans- 
action reached the ears of the French monarch. 
He immediately ordered them to be released, and 
the captors to be put in their places, declaring that 
though he was at war with England, he was not at 
war with mankind. — Smeaton. 

2911. HUMANITY, Respect for. M. Boudon, 
an eminent surgeon, was one day sent for by the 
Cardinal Du Bois, Prime Minister of France, to 
perform a very serious operation upon him. The 
Cardinal, on seeing him enter the room, said to hirn, 
"You must not expect to treat me in the same 
rough manner as you treat your poor miserable 
wretches at your hospital of the Hotel Dieu." " My 
lord," replied M. Boudon with great dignity, " every 
one of those miserable wretches, as your eminence 
is pleased to call them, is a 'prime minister in my 
%yes." 

2912. HUMANITY, Worship of. "There shall 
be Universal Republic now," thinks Clootz ; "and 
one God only, ' Le Peuple.'" — Carlyle's French Re- 
volution. 

2913. HUMILIATION, and insult. Pope Celes- 
tinus, while Henry VI. was kneeling to kiss his 
feet, took that opportunity of kicking off his crown. 
He made amends to him, however, for this inso- 
lence by making him a gift of Naples and Sicily, 
from which Henry had extirpated the last of the 
Norman princes. — Tytler. 

2914. HUMILIATION, should be thorough. 

Arminius Vambery relates that, travelling from 
Ispahan to the supposed tomb of Cyrus in thfi 



character of a dervish, the troop stopped to bewail 
the Mohammedan martyr Hussein. Vambery pro- 
voked the wrath of one of his fellows by not 
striking his chest earnestly enough and with suffi- 
cient violence. He was only saved from a blow by 
one of his friends saying, "Let that Simnite be! 
Though he do not strike his breast in this life, 
Azrail (the Angel of Death) will beat it all the 
more for him in the next world." 

2915. HUMILITY, an attribute of the most 
gifted minds. Hooker, the author of the " Ecclesi- 
astical Polity," one of the noblest books in the lan- 
guage, after he had been made preacher at the 
Temple Church, besought Archbishop Whitgift, who 
had given him that position, to remove him to a 
lowlier sphere of labour. 

2916. HUMILITY, A Christian's. On his way 

to Sweden the celebrated Grotius was overtaken by 
mortal sickness ; and when the clergyman, Quins- 
torp, reminded him of his sins on the one hand, 
and on the other, not of his services and world-wide 
reputation, but the grace of God in Christ Jesus, 
with a reference to the publican, " I am that 'publi- 
can" replied Grotius, and then expired. 

2917. HUMILITY, a safeguard. A French gene- 
ral riding on horseback at the head of his troops 
heard a soldier complain and say, " It is very easy 
for the general to command us forward while he 
rides and we walk." Then the general dismounted 
and compelled the complaining soldier to get on the 
horse. Coming through a ravine a bullet from a 
sharpshooter struck the rider, and he fell dead. 
Then the general said, " How much safer is it to 
walk than to ride ! " 

2918. HUMILITY, a source of honour. In the 

evening of the day that Sir Eardley Wilmot kissed 
the hand of His Majesty on being appointed Chief- 
Justice, one of his sons, a youth of seventeen, 
attended him to his bedside. "Now," says he, 
"'my son, I will tell you a secret worth your 
knowing and remembering. The elevation I have 
met with in life, particularly this last instance of 
it, has not. been owing to any superior merit or 
abilities, but to my humility ; to my not having set 
up myself above others, and to a uniform endeavour 
to pass through life void of offence towards God and 
man." — John Bruce. 

2919. HUMILITY, and cheerfulness. Observe, 
the peculiar characters of the grass which adapt it 
especially for the service of man are its apparent 
humility and cheerfulness — its humility, in that it 
seems created only for lowest service, appointed to 
be trodden on and fed upon ; its cheerfulness, in 
that it seems to exult under all kinds of violence 
and suffering. You roll it, and it is the stronger 
the next day ; you mow it, and it multiplies its 
shoots, as if it were grateful ; you tread upon it, 
and it only sends up richer perfume. Spring comes, 
and it rejoices with all the earth, glowing with 
variegated flame of flowers, waving in soft depth 
of fruitful strength. Winter comes, and though it 
will not mock its fellow-plants by growing then, it 
will not pine and mourn, and turn colourless or 
leafless as they. It is always green, and is only the 
brighter and gayer for the hoar-frost. — Buskin. 

2920. HUMILITY, and love. Mr. Durham, a 
father of the Scottish Church, was walking one 

U 



HUMILITY 



( 3o6 ) 



HUMILITY 



Sabbath to the place of worship in which he was to 
preach, along with a much-admired young minister 
who was to officiate in one adjoining. Multitudes 
were thronging into the one, and only a few into 
the other. " Brother," said he to his young friend, 
" you will have a crowded church to-day." " Truly," 
said the other, " they are greatly to blame who leave 
you and come to me." "Not so, dear brother," 
replied Mr. Durham; "for a minister can receive 
no such honour and success in his ministry except 
it be given him from Heaven. / rejoice that Christ 
is preached, and that His kingdom and interests are 
gaining ground, though my estimation in people's 
hearts should decrease ; for I am content to be any- 
thing, so that Christ may be all in all." 

2921. HUMILITY, and pride. Thomas h Becket 
wore coarse sackcloth made of goats' hair from the 
arms to the knees, but his outer garments were re- 
markable for splendour and extreme costliness, to 
the end that, thus deceiving human eyes, he might 
please the sight of God. — Hoveden. 

2922. HUMILITY, and the Church. General 
Garfield, on taking up his residence at the White 
House as President of the United States, said to 
his pastor, ' ' In my church relations / am plain 
and simple James A. Garfield." — From Log-Cabin to 
White House. 

2923. HUMILITY, Advantages of. The cele- 
brated Dr. Franklin, of America, once received a 
very useful lesson from the excellent Dr. Cotton 
Mather, which he thus relates in a letter to his son, 
Dr. Samuel Mather, dated Passy, 12th May 1781 : 
— "The last time I saw your father was in 1724. 
On taking my leave he showed me a shorter way 
out of the house, through a narrow passage, which 
was crossed by a beam overhead. We were still 
talking as I withdrew, he accompanying me behind 
and I turning towards him, when he said hastily, 
'Stoop — stoop ! ' I did not understand him till I felt 
my head hit against the beam. He was a man who 
never missed an occasion of giving instruction, and 
upon this he said to me, ' You are young, and have the 
world before you; stoop as you go through it, and 
you will miss many hard thumps.'" * 

2924. HUMILITY, becomes the Christian. The 

late Rev. Dr. R had a somewhat lofty manner 

of expressing himself. In the course of visiting his 
parish he. called at the cottage of an elderly female, 
who familiarly invited him to " come in by and sit 
doun." The Doctor, who expected a more respect- 
ful salutation, said, in stately tones, intended to 
check any further attempt at familiarity, " Woman, 
I am a servant of the Lord come to speak with you 
on the concerns of your soul." " Then ye'll be humble 
like your Maister," admirably rejoined the cottager. 
The Doctor felt the reproof deeply, and never again 
sought to magnify himself at the expense of his 
office.— Rev. C. Rogers, LL.D. 

2925. HUMILITY, Christian. Rowland Hill, dur- 
ing his last illness, being asked by Mr. Jay if he 
felt his personal interest in Christ, replied, " I can 
see more of my Saviour's glory than of my interest 
in Him." God is letting me down gently into the 
grave, and / shall creep into heaven under some 
crevice of the door." 

2926. HUMILITY, Christian. Carey (the mis- 
sionary) was never ashamed of the humbleness of 



his origin. On one occasion, when at the Governor- 
General's table, he overheard an officer opposite 
him asking another, loud enough to be heard, 
whether Carey had not once been a shoemaker. 
"No, sir," exclaimed Carey immediately, "only a 
cobbler. " — Smiles. 

2927. HUMILITY, Christian. A minister was 
in company with Mr. Whitefield, and during the 
interview was very free with reflections on Wesley 
and his followers. Finally he expressed a doubt 
concerning Mr. Wesley's salvation, and said to Mr. 
Whitefield, " Sir, do you think when we get to 
heaven we shall see John Wesley ? " " No, sir," re- 
plied Whitefield, " I fear not ; for he xoill be so near 
the eternal Throne, and we shall be at such a distance, 
we shall hardly get a sight of him." — Anecdotes of 
the Wesleys. 

2928. HUMILITY, Christian, the way of our 
exaltation. Our humiliations work out our most 
elevated joys. The way that a drop of rain comes 
to sing in the leaf that rustles in the top of the tree 
all the summer long, is by going down to the roots 
first and from thence ascending to the bough. — 
Beecher. 

2929. HUMILITY, Conquest of. King Edward 
the Elder, lying at Aust Clive, invited Leolin, Prince 
of Wales, then at Beachley, on the opposite shore, 
to a conference about matters of dispute between 
them ; but Leolin, distrustful of the English mon- 
arch, refused. Edward on this passed over to him, 
which so affected Leolin that he leaped into the 
water and embraced the boat King Edward was 
in, saying, " Most wise King, your humility has 
conquered my pride, and your wisdom triumphed 
over my folly. Mount on my neck, which I have 
exalted against you, and enter into that country 
which your goodness this day has made your own." 
And taking him on his shoulders, he made him sit 
on his robes, and did him homage. 

2930. HUMILITY, Knowledge of. I believe the 
first test of a truly great man is his humility. I 
do not mean by humility doubt of his own power 
or hesitation of speaking his opinions, but a right 
understanding of the relation between what he can 
do and say and the rest of the world's sayings and 
doings. All great men not only know their busi- 
ness, but usually know that they know it, and are 
not only right in their main opinions, but they 
usually know that they are right in them, only they 
do not think much of themselves on that account. 
Arnolf knows he can build a good dome at Florence ; 
Albert Diirer writes calmly to one who has found 
fault with his work, " It cannot be better done ; " 
Sir Isaac Newton knows that he has worked out a 
problem or two that would have puzzled anybody 
else ; only they do not expect their fellow-men, 
therefore, to fall down and worship them. They 
have a curious under-sense of powerlessness, feeling 
that the greatness is not in them, but through them ; 
that they could not do or be anything else than God 
made them ; and they see something Divine and 
God-made in every other man they meet, and are 
endlessly, foolishly, incredibly merciful. — Ruskin. 

2931. HUMILITY, Power of. When it was pro- 
posed by the Secession congregation at Haddington 
to give a call to the afterwards celebrated Mr. John 
Brown, one of the adherents of the church expressed 
his decided opposition. Subsequent to his ordina- 



aUMILITY 



( 307 ; 



HUSBAND 



tion Mr. Brown waited on the solitary dissentient, 
who was menacing to leave the meeting-house. 
"Why do you think of leaving us? " mildly in- 
quired Mr. Brown. " Because," said the sturdy 
oppositionist, " I don't think you a good preacher." 
" That is quite my own opinion," replied the minis- 
ter ; " but the great majority of the congregation 
think the reverse, and it would not do for you and 
me to set up our opinions against theirs. I have 
given in, you see, and I would suggest you might 
just do so too." " Weel, weel," said the grumbler, 
quite reconciled by Mr. Brown's frank confession, 
; ' I think I'll just follow your example, sir." All 
differences were ended. — Rev. Charles Rogers, LL.D. 

2932. HUMILITY, Power of. Gibbon tells us 
that Godfrey of Bouillon, after conquering Jeru- 
salem, rejected the name and ensigns of royalty in 
a city where his Saviour had been crowned with 
thorns; and contented himself with the title of 
Defender of the Holy Sepulchre. — B. 

2933. HUMILITY, Safety of. The magnificence 
and ostentation of Philotas urged his father to utter 
the simple but much-needed rebuke, " My son, be 
less." . . . John Bunyan quaintly says — 

" He that is down need fear no fall, 
He that is low no pride ; 
He that is humble ever shall 
Have God to be his guide." 

— New Handbook of Illustration. 

\/' 2934. HUMILITY, Secret of. A farmer went 
with his son into a wheat-field to see if it was 
ready for the harvest. " See, father," exclaimed 
the boy, "how straight these stems hold up their 
heads ! They must be the best ones. Those that 
hang their heads down, I am sure, cannot be good 
for much." The farmer plucked a stalk of each 
kind, and said, "See here, foolish child! This 
stalk that stood so straight is light-headed, and 
almost good for nothing, while this that hung its 
head so modestly is full of the most beautiful grain." 

2935. HUMILITY, The sinner's, and Christ. 

When Tigranes delivered himself up to Pompey he 
did not behave with royal dignity, as though he 
were simply performing an act of regal courtesy, 
but as one who icas utterly conquered. He laid down 
all his arms, unrobed himself of all his apparel, and 
plucked hte crown from his brow. It is so we are to 
come to Christ, our Saviour and yet our Conqueror. 

2936. HUMILITY, True. When the Danish 
missionaries in India appointed some of their 
Indian converts to translate a catechism, in which 
it was mentioned as the privilege of Christians to 
become the sons of God, one of the translators, 
startled at so bold a saying, as he thought it, said, 
:; It is too much ; let me rather render it, 'They shall 
be permitted to kiss His feet.' " — Whitecross. 

2937. HUMILITY, unknown. Tho whole Soman 
language, even with all the improvements of the 
Augustan age, does not afford so much as a name 
for humility (the word from whence we borrow this, 
as is well known, bearing in Latin a quite different 
meaning). No ; nor was one found in all the copi- 
ous language of the Greeks, till it was made by the 
great Apostle. — John Wesley. 

V 2938. HUMORISTS, Mission of. I have great 
regard for the humorists, for they are generally 



men of a tender heart. Both Charles Lamb and 
Thomas Hood were great men, especially tho 
author of the " Song of the Shirt." He had a good 
head and a fine heart. That song of his is better 
than many a sermon I've heard. Punch, too, is an 
acute censor, but not censorious. When those who 
should lay the axe to the root of the tree won't do 
, it, Providence raises up a buffoon, who preaches 
many a remarkable sermon. — Rabbi Duncan. 

I 2939. HURRY, indecent in doing God's work. 

Dr. Stonehouse, shortly after being ordained, pre- 
vailed upon Garrick to come and judge of his styl« 
of reading and preaching. After service was over 
Garrick asked him what particular business he had 
in hand. " None," said Stonehouse. " I thought 
, you had," said Garrick, "on seeing you enter the 
reading-desk in such a hurry. Xothing can be more 
indecent than to see a clergyman set about sacred 
business as if he were a tradesman, and go into a 
church as if he wanted to get out of it as soon a3 
possible." Garrick then inquired what books he 
had before him in the reading-desk. " Only the 
Bible and Prayer-Book." " Why, you tossed them 
backwards and forwards, and turned the leaves as 
carelessly as if they were those of a daybook or 
ledger." — /. R. Andrews. 

2940. HUSBAND, and wife. A gentleman who 
saw and conversed with Dr. Payson in Boston 
was led, by his preaching and conversation, to 
a considerable degree of serious concern for his 
soul. His wife was still in a great measure in- 
different to the subject. One day, meeting her 
in company, the Doctor said to her, " Madam, I 
think your husband is looking upwards — making 
some effort to rise above the world, towards God 

: and heaven. You must not let him try alone. When- 
ever I see the husband struggling alone in such 
effort-, it makes me think of a dove endeavouring 
\ to fly upwards while it has one broken wing. It 
I leaps and flutters, and perhaps raises itself up a 
little way, and then it becomes wearied, and drops 
back again to the ground. If both wings co-operate, 
then it mounts easily." 

2941. HUSBAND, and wife. " She always made 
home happy," was the epitaph in a churchyard in- 
scribed by a husband after sixty years of married 
life. — New Handbook of Illustrations. 

2942. HUSBAND and wife, Duties of. Mary, 
wife of Prince William of Orange and the heir- 
apparent to the English throne, was asked what 
her husband the Prince should be if she became 
Queen. She called in her husband, and she pro- 
mised him he should always bear rule; and she 
asked only that , he would obey the command of, 
1 ' Husbands, love your wives," as she should do 
that, ' ' Wives, be obedient to your husbands in all 
things."— Little's Historical Lights. 

2943. HUSBAND, Conversion of. As I was 

conversing with a pious old man I inquired what 
were the means of his conversion. For a moment 
he paused ; I perceived I had touched a tender 
string. Tears gushed from his eyes, while, with 
deep emotion, he replied, " My wife was brought 
to God some years before myself. I persecuted 
and abused her because of her religion. She, how- 
ever, returned nothing but kindness, constantly 
manifesting an anxiety to promote my comfort and 
happiness ; and it was her amiable conduct, when 



HUSBAND 



( 308 ) 



HYMNS 



suffering ill-treatment from me, that first sent the 
arrows of conviction to my soul. Temper," added 
he, " is everything." — New York Observer. 

2944. HUSBAND, Kindness of. In the year 
1762 I was witness to a remarkable instance of the 
disposition of the Indians to indulge their wives. 
There was a famine in the land, and a sick Indian 
woman expressed a great desire for a mess of Indian- 
corn. Her husband, having heard that a trader at 
Lower Sandusky had a little, set off on horseback 
for that place, one hundred miles distant, and 
returned with as much corn as filled the crown of 
his hat, for which he gave his horse in exchange, 
and came home on foot, bringing his saddle back 
with him. — Rev. Mr. Hechweldcr. 

2945. HUSBAND, Proud of. An Ionian lady, 
upon entering Phocion's house, was entertained by 
his wife, to whom she displayed the bracelets and 
necklaces with which she adorned her person. But 
her entertainer was simply a modest matron who 
pretended to no display, and rather delighted herself 
in the crown of virtue than any tiara of diamonds 
or coronet of pearls, and simply said, " Phocion is 
my ornament, who is now called for the twentieth 
time to the command of the Athenian armies." 

2946. HUSBAND, unkind, Cure of. A decent 
countrywoman, says an English divine, came to me 
one market day and begged to speak with me. She 
told me, with an air of secrecy, that her husband had 
behaved unkindly to her, and sought the company 
of other women, and that, knowing me to be a wise 
man, I could tell what would cure him. " The re- 
medy is simple," said I ; " always treat your husband 
with a smile.'' The woman thanked me, dropped a 
curtsey, and went away. A few months afterwards 
she came again, bringing a couple of fine fowls, told 
me, with great satisfaction, that I had cured her 
husband, and begged my acceptance of the fowls in 
return. I was pleased with the success of my pre- 
scription, but refused the fee. — Arvine. 

2947. HYMN, History of. Dr. Raffles pointed 
to a particular autograph on one page of his book, 
and said, "I will give you the history of that. 
Some thirty or forty years ago sermons were to be 
preached on a particular Sabbath in the town of 
Wrexham, in behalf of the Society for the Propaga- 
tion of the Gospel in Foreign Parts. The clerk of 
the parish church came in very disconsolate to the 
vicar of the parish, and told him that there was no 
hymn suitable for such a subject. The son-in-law 
of the vicar happened to be at that time visiting 
him, and the vicar, turning to him, said, ' You are 
a bit of a poet ; you see the distress of my clerk. I 
wish you would relieve him by writing a hymn for 
this occasion. Let it be of a simple, easy measure, 
and we will have it sung on the Sabbath.' The 
son-in-law retired to a corner of the room, and in 
an hour and a half produced a hymn. That hymn 
was sent to the printers, sheets were struck off and 
distributed in every pew, and it was sung on the next 
Sabbath. I had the pleasure of looking upon the 
manuscript of this old hymn, and this was the auto- 
graph, ' Reginald Heber ; ' and the hymn was — 

' From Greenland's icy mountains, 
From India's coral strand. '-— 

a hymn which has inspired, perhaps, more of mis- 
sionary spirit in the Churches than any other." — 
Punshon (condensed). 



2948. HYMN, Power of. On one of the days 
that President Garfield lay dying at the seaside he 
was a little better, and was permitted to sit by the 
window, while Mrs. Garfield was in the adjoining 
room. Love, hope, and gratitude filled her heart, 
and she sang the beautiful hymn commencing — 

" Guide me, Thou Great Jehovah 1 " 

As the soft and plaintive notes floated into the sick- 
chamber, the President turned his eyes up to Dr. 
Bliss and asked, " Is that Crete? " "Yes," replied 
the Doctor, "it is Mrs. Garfield." "Quick, open 
the door a little," anxiously responded the sick man. 
Dr. Bliss opened the door, and after listening a few 
moments Mr. Garfield exclaimed, as the large tears 
coursed down his sunken cheeks, "Glorious, Bliss, 
isn't it ? " 

2949. HYMN, Power of. A little boy came to 
one of our city missionaries, and holding out a dirty 
and well-worn bit of printed paper, said, " Please, 
sir, father sent me to get a clean paper like that." 
Taking it from his hand, the missionary unfolded it, 
and found it was a paper containing that beautiful 
hymn of which the first stanza is as follows : — 

" Just as I am, without one plea, 
But that Thy blood was shed for me, 
And that Thou bidst me come to Thee, 
Lamb of God, I come I " 

The missionary looked down with interest into the 
face earnestly upturned to him, and asked the little, 
boy where he got it, and why he wanted a clean 
one. "We found it, sir," said he, "in sister's 
pocket after she died ; and she used to sing it all 
the time when she was sick, and loved it so much, 
that father wanted to get a clean one to put in a 
frame to hang it up. Won't you give us a clean 
one, sir?"— Br. Pentecost. 

2950. HYMNS, Influence of. I remember a re- 
markable instance which occurred in my father's 
lecture-room during one of those sweet scenes which 
preceded the separation of the Presbyterian Church 
into the old and new schools. At that time con- 
troversy ran high, and there were fire and zeal and 
wrath mingled with discussion ; and whoever sat 
in the chair, the devil presided. On the occasion 
to which I refer an old Scotchman, six feet high, 
much bent with age, with blue eyes, large features, 
very pale and white all over his face, and bald- 
headed, walked up and down the back part of the 
room ; and as the dispute grew furious he (and 
only he could have done it) would stop and call out, 
"Mr. Maudera-a-tor, let us sing 'Sal-va-a-tion ; ' " 
and some would strike up and sing the tune, and 
the men who were in angry debate were cut short ; 
but one by one they joined in, and before they 
had sung the hymn through they were all calm 
and quiet. When they resumed the controversy it 
was in a much lower key. So this good old man 
walked up and down, and threw a hymn into the 
quarrel every few minutes, and kept the religious 
antagonists from absolute explosion and fighting. 
It is the nature of hymns to quell irascible feeling. 
I do not think that a man who was mad could sing 
six verses through without regaining his temper 
before he got to the end. — Beecher. 

2951. HYMNS, Power of. A fine, intelligent 
young Virginian, while residing in the Western 
States of America, became an infidel and blasphemer 
of God's name. From this state he was delivered 



HYMNS 



( 309 ) 



HYPOCRITE 



by reading a work by Soame Jenyns ; but whilst 
he became convinced of the truth of revelation, he 
did not feel its power. A lingering and fatal illness 
led him to reflection and prayer. Three Christian 
friends used to visit him, and spent the hours sing- 
ing hymns. He said to them one day, " There is 
nothing I like so much to hear as the first hymn 
you ever sang to me, ' Jesus, lover of soul.' " We sang 
it again to the tune " Martyn," and found the solem- 
nity which had reigned in the room during the sing- 
ing of the former hymns changed to weeping. We 
struck the very touching strain of the second stanza, 
" Other refuge have I none ; " the weeping became 
loud. The heart of him who had reviled Christ was 
broken ; we feared to sing the remaining stanzas, 
owing to the prostration of the sufferer. A few days 
after he said, "I don't think I shall ever hear, 
' Jesus, lover of my soul,' sung again ; it excites 
me so that my poor body cannot bear it." — Belcher's 
Historical Sketches of Hymns. 

2952. HYMNS, Power of . A Presbyterian clergy- 
man in New Orleans once called to visit a young 
Scotchman who was lying very low, and talked to 
him about his soul. The young stranger gave him 
but little attention. During one of his visits the 
minister began to hum over to himself the lines — 

" Jerusalem, my happy home, 
Name ever dear to me ! " 

The youth burst into tears, and exclaimed, "I 
used to hear my dear mother sing those words 
when I was a child." His heart melted under a 
strain that seemed to come back to him as from his 
cradle ; and the heart thus softened, received the 
" faithful saying " with penitence and joy. I am 
persuaded that we ministers make too little use of 
the gospel in metre as a means of awakening and 
conversion. A hymn often goes many fathoms 
deeper than a sermon. — Cuyler. 

2953. HYPOCRISY, Charge of. Sir John Trevor, 
who had for some misdemeanours been expelled 
from Parliament, one day meeting Archbishop Til- 
lotson, cried out, " I hate to see an Atheist in the 
shape of a Churchman." "And I," replied the 
good Bishop, "hate to see a knave in any shape." — 
Clerical Anecdotes. 

2954. HYPOCRISY, Deceit of. A traveller 
noticed a parrot clearing the water with his wing, 
and asking what it meant, the parrot replied, " I 
clear the water to avoid drinking flies, and thus 
destroying life." The parrot flew off, and a little 
farther on the same traveller saw the same bird 
perched on a wall saying his prayers. Taking a 
liking for such a pious bird, the traveller went up 
to where he was, and found him busily feasting on 
worms. On the same journey the traveller entered 
an abode, and found the master of the house feast- 
ing a priest whom he had invited to perform ser- 
vices. On the ground, in front of the priest, was 
a piece of gold. The priest slyly stuck a piece of 
wax on his praying sceptre, and thus, unnoticed, 
picked up the gold, and put it into the bosom of his 
coat. As the priest left the house he happened to 
see a piece of thread sticking to his dress. This 
thread he pompously returned to the master of the 
house, saying that it would be sinful in him, a priest, 
to take anything out of the house that had not 
been given to him. — Rev. J. Gilmour, M.A. {from 
the Mongolian). 



2955. HYPOCRISY, Gradations in. The Duchess 
of Gordon said that on Sunday she never saw 
company, nor played cards, nor went out. In Eng- 
land, indeed, she did so, because every one else did 
the same ; but she would not introduce those man- 
ners into this country (Scotland). I stared at these 
gradations of piety growing warmer as it came north- 
ward, but was wise enough to stare silently. — Mrs. 
Grant. 

2956. HYPOCRISY, in the family. A minister 
of the gospel went to dine at the house of one of 
his hearers, whom he was in the habit of visiting. 
Dinner being on the table, the master of the house 
requested the preacher to ask a blessing. It was 
no sooner done than one of the children, a prattling 
boy about seven years old, asked the following ap- 
propriate and memorable question, " Papa, what is 
the reason we always have a blessing asked when 

Mr. dines with us, and never at any other 

time ? " — Whitecross. 

2957. HYPOCRISY, Influence of. Many years 
ago there was in the North of Scotland a man who 
long and resolutely forsook all religious ordinances. 
When expostulated with by a minister, he made 
this remarkable statement regarding a noted pro- 
fessor, whom he once greatly honoured for his 
piety — " That man's proved hypocrisy, after such a 
profession, was the beginning of my ruin, and ever 
after I could neither bear religion nor religious 
men." — Clerical Library. 

2958. HYPOCRISY, Ostentatiousness of. Drones 
make more noise than bees, though they make 
neither honey nor wax. It is reported of Mr. John 
Fox that, as he was going along London streets, a 
woman of his acquaintance met him, and as they 
discoursed together she pulled out a Bible, telling 
him that she was going to hear a sermon ; where- 
upon he said to her, " If you will be advised by me, 
go home again." But said she, "When shall I 
go, then ? " to which he answered, " When you tell 
nobody of it." — Trapp. 

2959. HYPOCRITE, detected. A certain deacon, 
who was a zealous advocate for the cause of temper- 
ance, one day employed a carpenter to make some 
alterations in his parlour. In repairing a corner 
near the fireplace it was found necessary to re- 
move the wainscot, when lo ! "a mare's nest " was 
brought to light, which astonished the workman 
most marvellously. A brace of decanters, sundry 
bottles — all containing " something to take " — a jug, 
and tumblers were easily reposing there in snug 
quarters. The carpenter, with wonder-stricken 
countenance, ran to the proprietor with the intelli- 
gence. " H'm ! Well, I declare," exclaimed the 
imworthy deacon, "that is curious, sure enough. 
It must be that old Captain Brown left those 
things there when he occupied the premises thirty 
years ago." "Ah! perhaps he did," returned the 
discoverer ; " but say, deacon, that ice in the 
pitcher must have been well frozen to have re- 
mained solid all this time." 

2960. HYPOCRITE, to the last. The sincerity 
of his (the Emperor Alexius) moral and religious 
virtues was suspected by the persons who had 
passed their lives in his familiar confidence. In 
the last hours, when he was pressed by his wife 
Irene to alter the succession, he raised his head and 
breathed a pious ejaculation on the vanity of thia 



HYPOCRITES 



( 3io ) 



IDEAS 



world. The indignant reply of the Empress may be 
inscribed as an epitaph on his tomb : " You die as 
you have lived — a hypocrite." — Gibbon. 

2961. HYPOCRITES, discovered on nearer 
inspection. How many are like that famous paint- 
ing of the olden time, in which the artist depicted 
what seemed at a distance a holy friar with a book 
before him, and his hands crossed in devotion, looking 
like a saint indeed ; but when you came close to 
the venerable impostor, you found that his hands, 
though clasped, enclosed a lemon, and instead of a 
book there was a punch-bowl, into which he was 
squeezing the.' juice. To seem to be answers men's 
purposes so well, that it is little marvel if pretenders 
swarm like the flies in Egypt's plague ; yet if they 
would remember the last great day, men would 
abhor hypocrisy. — Spurgeon. 

2962. HYPOCRITES, everywhere. An old Eng- 
lish writer says: — "The Emperor 'Frederick III., 
when one said unto him he would go and find some 
place where no hypocrites inhabited, told him he 
must travel, then, far enough beyond the Sauromatee 
or the frozen ocean ; for yet, when he came there, he 
should find a hypocrite if he found himself there. 
And it is true that every man is a hypocrite. Hypo- 
crisy is a lesson that every man readily takes in. 
All are not fit for the wars ; learning must have 
the picked and choicest wits ; arts must have leisure 
and pains ; but all sorts are apt enough, and thrive 
in the mystery of dissimulation. The whole throng 
of mankind, the whole world, is but a shop of coun- 
terfeit wares, a theatre of hypocritical disguises. 
Grace is the only antidote." 

2963. HYPOCRITES, everywhere. There was 
a court-martial held on a young officer who had 
gone on a spree and had a fight in a bar-room. 
The bar proprietor was brought before the Court 
and put in the witness-box. The prisoner was 
placed in full view. "Witness, do you recognise 
the prisoner ? " " Yes, your honour, and most of 
the Court." 

2964. HYPOCRITES, Friendship between. The 

Duke of Orleans and the Duke of Burgundy were 
rivals, but gave every outward token of amity and 
friendship to each other, even sharing the same 
couch at night. The care with which they fortified 
their hotels and guarded against surprise, however, 
betrayed their deep distrust, amid this outward re- 
conciliation. On the 20th of November 1407 the 
two cousins partook of the sacrament together. 
Never was there a blacker instance of sacrilegious 
hypocrisy. At the very moment when he thus 
profaned the most solemn rite of Christianity Jean 
sans Peur had deliberately doomed his rival to a 
bloody and violent death. — Little's Historical Lights 
(condensed). 

2965. HYPOCRITES, Motives of. The abbot in 
Melancthon lived strictly and walked demurely and 
looked humbly, so long as he was but a monk ; but 
when, by his seeming extraordinary sanctity, he got 
to be abbot, he grew intolerable, proud, and insolent, 
and bein^ asked the reason of it, confessed that his 
former lowly look was but to see if he could find 
the keys of the abbey. — Brooks. 

2966. HYPOCRITES, Motives of. See yonder 
eagle, how it mounts ! Does it care for the ethereal 
blue or aspire to commune with the stars of heaven? 



Not a whit ; such airy considerations^ ve no weight 
with the ravenous bird ; and yet you will not won- 
der that it soars aloft when you remember that it 
thus obtains a broader range of vision, and so be- 
comes the more able to provide for its nest. The 
bird mounts towards heaven, but it keeps its eye 
evermore upon the outlook for its prey. No 
celestial impulse is needed ; its love of blood suffices 
to bear it aloft. It soars only that it may flash 
downwards with fell swoop upon the object of its 
desires. Wonder not that men with the hearts of 
devils yet mount like angels ; there is a reason 
which explains it all. — Spurgeon. 

2967. HYPOCRITES, Motives of. " Upon one of 
the Easter holidays," saith George Marsh, martyr, 
" Master Sherburn and Master More sent for me, 
persuading me much to leave mine opinions, saying, 
' All the bringers-up and favourers of that religion 
had ill luck, and were either put to death or in 
prison and in danger of life. Again, the favours of 
the religion now used had wondrous good luck and 
prosperity in all things. ' " — Trapp. 

2968. HYPOCRITES, seeking their own advan- 
tage. God is in the hypocrite's mouth, but the 
world is in his heart, which he expects to gain 
through his good reputation. I have read of one 
that offered his Prince a great sum of money to 
have leave once or twice a day to come into his 
presence and only say, 11 God save your Majesty!" 
The Prince, wondering at this large offer for so small 
a favour, asked him what advantage this would 
afford him. "0 sire," saith he," "this, though I 
have nothing else at your hands, will get me a 
name in the country for one who is a great favourite 
at court, and such an opinion will help me to more 
at the year's end than it costs me for the purchase." 
Thus some, by the name they get for great saints, 
advance their worldly interests, which lie at the 
bottom of all their profession. — Gurnall. 

2969. IDEALS, Realising. Thorwaldsen, being 
asked whether anything had distressed him, an- 
swered "My genius is decaying." "What do you 
mean ? " said the visitor. " Why ! here is my 
statue of Christ ; it is the first of my works that 
I have ever felt satisfied with. Till now my ideal 
has always been far beyond what I could execute. 
But it is no longer so. / shall never have a great 
idea again."- — Julius C. Hare. 

2970. IDEA, The one. Richard Cobden was a 
man of one idea only ; his motto was that of the 
great Apostle, " This one thing I.do." Having given 
himself to the cause of Eree Trade, he was not the 
man to desert it. It was the passion of his soul 
and the purpose of his life, and his resolute pursuit 
at any expense, and in spite of innumerable dis- 
couragements. — Denton. 

2971. IDEAS, Influence of. Ideas make their 
way in silence, like the waters that, filtering behind 
the rocks of the Alps, loosen them from the moun- 
tains on which they rest. — D'Aubigne. 

2972. IDEAS, influenced by our habits. " I've 
been in India for many a year, and I never saw 
a native Christian the whole time." So spake a 
colonel on board a steamer going to Bombay. Some 
days after the same colonel was telling of his hunt- 
ing experiences, and said that thirty tigers had 
fallen to his rifle. " Did I understand you to say 
thirty, colonel ? " asked a missionary at the table. 



IDEAS 



( 3" ) 



IDOL 



" Yes, sir, thirty," replied the officer. " Because," 
pursued the missionary, explanatorily, " I thought 
perhaps you meant three." "No, sir, thirty," this 
time with emphasis. "Well, now, that's strange," 
said the missionary ; " I have been in India twenty- 
five years, and I never saw a wild live tiger all the 
while." " Very likely not, sir," said the colonel; 
" but that's because you didn't know where to look 
for them." " Perhaps it was so," admitted the 
missionary, after a moment or two of apparent 
reflection ; " but may not that be the reason you 
never saw a native convert, as you affirmed the 
other evening at this table ? " 

2973. IDEAS, Stimulus of. A story is told of a 
Frenchman who emigrated to this country (Canada) 
when it was new, and lived at a distance from a 
city. He soon made a pilgrimage thither on foot, 
just for the sake of finding some one with whom he 
could converse. He spent some days talking, and 
then returned to his " clearing." His neighbours 
considered him a great idler to spend so much time 
for nothing away from his work. But in the 
stimulating effect upon his own thought, which 
contact with other minds afforded, he doubtless 
was a gainer by his loss of time. Man's mode of 
life is often of so much more importance to him 
than life itself, that the real dignity of being is lost 
sight of. Beautiful homes are nothing if there 
be no cultivated inmates to adorn them. — Belle P. 
Drury. 

2974. IDLENESS, and death. iElian mentions 
a witticism of Alcibiades, when some one was 
vaunting to him the contempt which the Lacedse- 
monians had for death. "It is no wonder," said 
he, " since it relieves them from the heavy burden 
of an idle and stupid life." — Tyiler. 

2975. IDLENESS, and pride. There was a cer- 
tain member of Trinity College more remarkable 
for the gorgeousness of his dress than for the splen- 
dour of his intellectual attainments or his obedience 
to college discipline. Being caught in some breach 
of rule and summoned before the Master, the latter 
remarked to a brother don, after grimly regarding 

him for a minute, " Mr. appears to devote 

all the time which he can spare from the adorn- 
ment of his person to the neglect of his duties." 

2976. IDLENESS. Death from. The Marquis 
de Spinola asking Sir Horace Vere what his brother 
died of, Sir Horace replied, "He died, sir, of hav- 
ing nothing to do." " Alas ! " said Spinola, " that is 
enough to kill any general of us all." — Smiles. 

2977. IDLENESS, Results of. At Amoy (China) 
each church proposes to pay its pastor so many 
dollars a month, and at the annual meetings the 
question is asked if the promise has been fulfilled, 
and the pastor has to get up and say whether it has 
or has not. In one case the pastor said the obli- 
gation had not been met, and then an explanation 
was asked for. There was an ominous silence, until 
an old deacon got up and said, " Sirs, the church 
would have paid, could have paid, if the pastor had 
only done his work ; but he is a lazy man." — Rev. 
Wardlaw Thompson, M.A. 

2978. IDLENESS, Torment of. We in general 
place idleness among the beatitudes of heaven ; it 
should rather, I think, be put amidst the tortures 
of hell. — Montesquieu, 



2979. IDOL, Danger of. A lady in London, who 
had become interested in the preaching of Rev. 
William Romaine, said to him, " Sir, I like the 
doctrine you preach, and I think I can give up 
everything but one." " What is that, Madam ? " 
" Cards, sir." " You think you could not be happy 
without them?" "No, sir, I could not." "Then, 
Madam, they are your god, and to them you must 
look for salvation." — Rev. 0. F. Beach. 

2980. IDOL, Danger of. In my student days I 
knew a young man who made a fetish of smoke. 
What ! did he worship smoke ? Yes, he did really 
thus. By smoke I mean tobacco. Now I daresay 
tobacco has its uses. But this fellow-student of 
mine worshipped it to that degree that he was 
always smoking — morning, noon, and night. What 
was the consequence ? Why, it had an evil effect 
upon him. His constitution would not stand it. 
He always seemed asleep. He used to sit down to 
his books and nod over them. He was unable to 
do his duty. Instead of being the master of smoke, 
he was the slave of smoke ; it was his fetish, his 
idol, his god. In this way we may make an idol of 
anything — good, perhaps, in itself and in moderation. 
The African's stone would be good for building or 
roadmaking ; his piece of wood for a bench or 
canoe ; but it is not good for a god. So with us ; 
games are good for recreation, and gold is good as 
money for trading, but neither is good as a god. — 
Rev. G. Litting, LL.B. 

2981. IDOL, Destroying. Happening, on St. 
Anthony's Day, to meet, upon a bridge spanning a 
narrow stream in the neighbourhood, a solemn pro- 
cession headed by priests chanting the praises of the 
saint, whose effigy they bore aloft, Farel was seized 
with an uncontrollable desire to arrest the impious 
service. Snatching the image from the hands of 
ecclesiastics, who were little prepared for so sudden 
an onslaught, he indignantly cried, "Wretched 
idolaters, will you never forsake your idolatry ? " 
At the same instant he threw the saint into the 
water, before the astonished devotees had time to 
interfere. Had not some one just then opportunely 
raised the shout, " The saint is drowning ! " it might 
have gone hard with the fearless iconoclast. — Baird. 

2982. IDOL, still concealed. Chromatius, a 
heathen, sought a cure from one of the early Chris- 
tians who was reported to have the gift of healing. 
As a condition thereto, he demanded that all the 
idols in his house should be brought. The heathen 
gave his keys to the Christian, who went about the 
house and destroyed all the idols he could find, and 
then went to praying for the desired cure. The 
sick man was as sick as ever. The Christian said, 
" There is yet an idol in your house which must be 
destroyed." The heathen confessed that he had 
one of beaten gold, which he wished to save. When 
it was broken Chromatius was healed. — Foster's 
Cyclopcedia. 

2983. IDOL, Worship of. In the Old Testa- 
ment the prophet ridicules the idol-maker who cuts 
down a tree and shapes it after the fashion of a man 
that it may be his god, but some time ago some of 
the Chinese in Peking outdid the idolater of old by 
taking as their god a tree growing in a neighbour's 
courtyard, and worshipping it without cutting it 
down or carving it at all. Some days after, hearing 
the rumour that such a delusion had sprung up, I 



IDOLATRY 



( 312 ) 



IGNORANCE 



happened to be passing the end of the lane in which 
the tree grew, and recollecting what I had heard, 
turning on my heel, I saw a man in the act of 
offering a bundle of burning incense to the tree. 
On going up to examine it, there was nothing re- 
markable about the tree or its surroundings. It 
was a great, old, ordinary tree, of which there are 
many in Peking ; and it was growing just inside of 
a brick wall, which was all the truer a sample of an 
ordinary brick wall by having a part of its length 
in ruins. Just at the ruinous part, and opposite 
the tree, the deluded worshipper was bowing down 
and offering his incense beside the pile of fallen- 
down half-bricks and mud, at the spot which was 
marked by the ashes of the incense of former 
votaries. — Rev. J. Gilmour. 

2984. IDOLATRY, Folly of. Two missionaries 
were walking around the Temple of Siva, or Great 
Pagoda of Tanjore, India, when they noticed the 
people carrying out one of the brass idols in pro- 
cession. It being a warm sunny day, it became 
heated. Some one happened to touch it, and per- 
ceiving that it was very warm, concluded it must 
have a fever I The rajah, being present, sent for a 
physician. He came, and told them they need not 
be troubled, for the god was well enough. But the 
rajah called him a fool and sent him home, and 
ordered that another physician should be called. 
When he came he told them that the god was very 
sick, had a high fever, and remedies must be applied 
immediately or he would die. So he directed them 
to put him in a shady place, and washed him with 
some cool liquid, and when he was well cooled off 
the doctor pronounced him cured! And the rajah 
gave him three thousand rupees for saving the life 
of his god. — Life-Scenes from Mission Fields. 

2985. IDOLATRY, Folly of. Rev. John Thomas 
made a company of Hindoos ashamed of their idol- 
worship, on one occasion, by a very simple device. 
When travelling through the country in the dis- 
charge of his duties he came one day upon a 
number of people waiting near an idol-temple. He 
went up to them, and as soon as the doors were 
opened he walked into the temple. Seeing an idol 
in an elevated position, he walked boldly up to it, 
held up his hand, and asked for silence. He then 
put his finger on its eyes, and said, " It has eyes, 
but it cannot see ! It has ears, but it cannot hear ! 
It has a nose, but it cannot smell ! It has hands, 
but it cannot handle ! It has a mouth, but it cannot 
speak ! neither is there any breath in it ! " Instead 
of being offended, the natives were all surprised 
and ashamed ; and an old Brahmin was so con- 
vinced of his folly by what Mr. Thomas said, that 
he cried out, " It has feet, but it cannot run away ! " 
The people raised a shout, and being ashamed of 
their stupidity, they left the temple and went to 
their homes. 

2986. IDOLATRY, Morality of. In the East 
India Museum, in London, there is an eleborately 
carved ivory idol, about two feet high, having 
twelve hands, and in every hand there is an instru- 
ment of torture — a fair index to the moral trend of 
that abominable religious code under which Thugg- 
ism abounds and human life is held so frightfully 
cheap. — Cyrus 1). Foss, D.D. 

2987. IDOLS, Destroying. A native teacher at 
Arosea, in the Gilbert group of islands, Polynesia, 



gives the following description of one of the inci- 
dents of his work : — " There were a great many 
stone gods in the island. I counted two hundred 
and fifteen. The people came to me to ask me to 
throw their gods away, because if they remained 
they would, out of fear, give offerings to them ; but 
they wished to have only the God of heaven for 
their God. It was hard work for me. I began at 
one end of the island, and went on to the other 
end. It took me two whole days to destroy their 
idols. There were three stones larger than the 
others. The people said these were superior gods. 
I went to one of these when I was destroying the 
stones, and taking some of the food which was 
before it, I began to eat. The people cried out, 
expecting I should fall down dead. 

2988. IDOLS, Reign of, ended. While walking 

through the settlement we saw two grim-looking 
gods in a more dishonourable situation than they 
had been wont to occupy, for they were sustaining 
upon their heads the whole weight of the roof of a 
cooking-house. Wishing to make them more useful, 
we offered to purchase them from their former wor- 
shipper. He instantly propped up the house with 
other pieces of wood, took out the idols, and threw 
them down ; and while they were prostrate on the 
ground he gave them a kick, saying, "There — your 
reign is at an end." — Williams. 

2989. IDOLS, Test of. Mr. Roper, the noble 
African missionary, when he was at Ibbadan, used 
often to talk to a clever heathen woman, and try 
to persuade her to give up her false gods and to 
believe in Jesus. The woman listened and half 
believed, but she was frightened that if she became 
a follower of the true God her god would be angry 
with her. Not that she was altogether pleased 
with her own god, for sometimes she knelt down 
before his image, and asked him to send her good 
luck and prosperity, and yet sometimes the luck all 
went against her ; then she would go home in a rage 
and scold the image, and sometimes even would take 
a bamboo stick and give it a good beating. One 
day, when she had heard Mr. Roper preach, she 
went home and took this image into a back-room 
which was empty, and placed it in the middle of 
the floor, and said, " Now, I've brought you here, 
and I am going away trading for three months, and 
I will lock the door, and you will be safe ; but this 
prayer-man says you are not a true god, and cannot 
take care of me, and that his God can ; so I will 
make this bargain with you — if you are worth any- 
thing, you can take care of yourself. Now, if you 
are all right when I come back I and my family 
will always worship you ; but if a rat gets to you 
and eats you I will pray to you no more, for I 
shall know what the prayer-man says is true." So 
she locked the door and went away with the key. 
Three months passed, and she returned to Ibbadan ; 
her friends and children were waiting to welcome 
her, but she pushed through them and went straight 
to the room where she had left her god. She looked 
at it, and ran away with it to Mr. Roper. She 
threw the gnawed thing down before him, and 
exclaimed, " He could not take care of himself. 
Your God has sent a rat ; teach me and my children 
to be prayer-people ! " — Mrs. Garnett {condensed). 

2990. IGNORANCE, and false security. An 

agent of the Church Missionary Society called upon 
an old woman, who, to his inquiries about her hope 



IGNORANCE 



< 313 ) 



IGNORANCE 



of getting to heaven, replied, " I do expect to get 
there, sir." Desirous of ascertaining the ground of 
her hope, she said, in answer to a further inquiry, 
" Why, you see, sir, I have a daughter in heaven ; 
and she'll be praying for me." Learning that her 
daughter had been dead only some two or three 
years, he asked whether she had any hope pre- 
viousty. " Why, yes, sir ; a sort of hope. You see, 
whenever there was a shower I used to leave what- 
ever I was doing, and run out, that the first drop 
might fall on me." " But why did you do that?" 
" Ah ! sir, we do believe that the first drops do 
wash our sins away." — Denton. 

2991. IGNORANCE, and the soul. When Lady 

H was once at Tunbridge she asked the 

daughter of a poor man whether she took any 
thought for her soul. The young woman an- 
swered, " I never knew that I had a soul." " Bid 
your mother call on me to-day," replied the Countess. 
She came as desired, and her ladyship said to her, 
" How is it that your daughter is sixteen years of 
age, and does not know that she has a soul ? " The 
woman answered, " Indeed, my lady, I have so 
much care upon me to find my daughter in food and 
clothes for her body, that I have no time to talk to 
her about her soul." — John Bruce. 

2992. IGNORANCE, confessed. A lady once 
asked him (Dr. Johnson) how he came to define 
pastern the knee of a horse. Instead of making 
an elaborate defence, as she expected, he at once 
answered, "Ignorance, Madam ; pure ignorance." — 
Bosvjell. 

2993. IGNORANCE, Cure for. Mr. Dunning, 
afterwards Lord Ashburton, was stating the law 
to a jury at Guildhall, when Lord Mansfield inter- 
rupted him by saying, " If that be law, I'll go 
home and burn my books." "My lord," replied 
Dunning, "you had better go home and read them." 
— Henry J. Leigh. 

2994. IGNORANCE, Hazard of. Gibbon says 
that "a bag of shining leather filled with pearls 
fell into the hands of a private soldier " when 
Galerius sacked the camp of the Persians. " He 
carefully preserved the bag, but he threw away 
its contents." So foolish men pass through life ; 
they do not know when they come across the true 
riches, and even the " pearl of great price " itself is 
cast aside as a thing of little worth.— B. 

2995. IGNORANCE, how judged of often. A 

friend of mine, a country parson, on first going to 
his parish, resolved to farm his glebe for himself. 
A neighbouring farmer kindly offered the parson 
to plough one of his fields. The farmer said that 
he would send his man John with a plough and a 
pair of horses on a certain day. "If ye're goin' 
about," said the farmer to the clergyman, " John 
will be unco weel pleased if you speak to him, and 
say it's a fine day, or the like o' that ; but dinna," 
said the farmer with much solemnity — " dinna say 
onything to him aboot ploughin' and sawin' ; for 
John," he added, "is a stupid body, but he has 
been ploughin' and sawin' all his life, and he'll see 
in a minute that ye hen naething aboot ploughin' and 
sawin' ; and then," said the sagacious old farmer, 
with extreme earnestness, "if he comes to think 
that ye ken naething aboot ploughin' and sawin', 
he'll think that ye ken naething aboot onything ! " 
—A. K. H.B. 



2996. IGNORANCE, Learned. "I used fre- 
quently," says Cecil, "to visit Dr. Bacon at his 
living near Oxford. He would frequently say to me> 
"What are you doing? What are your studies?'"' 
" I am reading so-and-so." " You are quite wrong. 
When I was young I could turn any piece of Hebrew 
into Greek verse with ease. But when I came into 
this parish, and had to teach ignorant people, I 
was wholly at a loss ; / had no furniture. They 
thought me a great man, but that was their igno- 
rance, for I knew as little as they did of what it 
was most important for them to know. Study 
chiefly what you can turn to good account in your 
future life." 

2997. IGNORANCE, Love of. In Italy was a 
particular order of friars called Fratres Ignorantioz, 
that is, Brethren of Ignorance, who took a solemn 
oath that they would neither know, learn, nor under- 
stand anything at all, but answer all questions with 
" Nescio." — Luther's Table Talk. 

2998. IGNORANCE, made an excuse. One 

woman he could not bring to the communion, and 
when he reproved or exhorted her, she only answered 
that she was no scholar. — Dr. Johnson. 

2999. IGNORANCE, Monkish. Conrad of Heres- 
bach, a grave author of the sixteenth century, relates 
the following saying of a monk to his companions : 
— " They have invented a new language, which they 
call Greek : you must be carefully on your guard 
against it ; it is the matter of all heresy. I observe 
in the hands of many persons a book written in that 
language, and which they call the Neio Testament ; 
it is a book full of daggers and poison. As to the 
Hebrew, my brethren, it is certain that whoever 
learns it becomes immediately a Jew." 

3000. IGNORANCE, not needed in a minister., 

When the late Dr. Cox was professor in a theologi- 
cal seminary a student, not over-modest of his own 
abilities, sought his advice as to the propriety of 
shortening his course, intimating that he might 
let drop a year without disadvantage. The Doctor, 
impatient of such nonsense, as he would call it, 
replied, "Young man, how much ignorance do you 
think it takes to make a minister of the gospel ? " 

3001. IGNORANCE, of Scripture truth. We 

meet occasionally with individuals who have so long 
absented themselves from public worship, that they 
have forgotten the cardinal facts and doctrines of 
Christianity. A village curate, who had for many 
years unsuccessfully urged upon an aged woman the 
duty of attendance at the house of God was grati- 
fied one Good Friday by seeing her there. On his 
way home he overtook her, and expressed the pleasure 
he felt on finding his exhortations had at last pre- 
vailed ; and as they walked along side by side he 
spoke to her of the awful event they had just com- 
mem orated. On the pastor taking leave of her at 
his gate, she inquired of him how long ago it was 
since that cruel piece of business took place. " It 
happened nearly two thousand years ago." "Two 
thousand years ago ! " she exclaimed, with a brighten- 
ing countenance; " then let's hope it is not true." — 
Paxton Hood. 

3002. IGNORANCE, of the common people. 

Sceptics are of many kinds. Some of them ask 
questions to get answers, and others put difficulties 
to puzzle the people. An honest sceptic said to me 



IGNORANCE 



( 314 ) 



I MIT A TION 



in a crowd in Hyde Park, " I have been trying to 
believe for these ten years, but there is a contra- 
diction I cannot get over, and it is this : we are told 
that printing was invented not five hundred years 
ago, and yet that the Bible is five thousand years 
old, and I cannot for the life of me see how this can 
be." Nay ! the crowd did not laugh at this man. 
Very few people in a crowd know much more than he 
did about the Bible. But how deeply they drank in 
a half -hour's account of the Scripture manuscripts, 
their preservation, their translations and versions, 
their dispersion and collection, their collation and 
transmission, and the overwhelming evidence of 
their genuine truth ! — John M'Gregor. 

3003. IGNORANCE, rebuked. Two persons were 
once disputing so loudly on the subject of religion 
that they awoke a big dog which had been sleeping 
on the hearth before them, and he forthwith barked 
most furiously. An old divine present, who had 
been quietly sipping his tea while the disputants 
were talking, gave the dog a kick, and exclaimed, 
" Hold your tongue, you silly brute ! You know no 
more about it than they do." 

3004. IGNORANCE, rebuked. In the early part 
of the Duke of Wellington's career, when Sir Arthur 
Wellesley, in India, an officer dining at the mess 
where he presided was sporting his infidel senti- 
ments. Sir Arthur, wishing to put down such con- 
versation, said, " S , did you ever read Paley's 

' Evidences ? ' " The reply was in the negative, 
" Well then," said Sir Arthur, "you had better read 
that book before you talk in the way you are doing." 

3005. IGNORANCE, Spiritual. Nelson, a name 
which every British seaman is taught to reverence, 
died, after being mortally wounded by a musket- 
ball, amidst demonstrations of much spiritual igno- 
rance. In reading his words one for a moment 
suspects that he was not perfectly collected, especi- 
ally when his affecting complaint is remembered, 
" O victory, victory, how you do distress my poor 
head ! " But every account represents him as per- 
fectly calm and collected. What were the last words 
of the man who had renounced his own amiable and 
unoffending consort, and attached himself to another 
man's wife, to whom he had just been transmitting 
his last messages ? " Doctor, I have not been a 
great sinner. Thank God, I have done my duty." 
Judging the hero by some of his letters, which 
exhibit his moral delinquencies by the side of the 
most fervent appeals to God, it is to be feared that 
he knew no better than he said. — Life's Last 
Hours. 

3006. IGNORANCE, the secret of cavilling. 

A young man, a little too forward, had, in presence 
of many, said, that he could conceive no reason, in 
the reading of the old authors, why men should 
so greatly admire them. "No marvel, indeed," 
quoth Master Foxe ; "for if you could conceive the 
reason, you would then admire them yourself." 

3007. ILLNESS, and death. Douglas Jerrold, 
speaking of a dangerous illness from which he had 
recovered, described it as "a runaway knock at 
Death's door." — Henry S. Leigh. 

3008. ILL-WILL, Loss of, desired. Tasso being 
told that he had a fair opportunity of taking 
advantage of a very bitter enemy — "I wish not to 
plunder him," said he ; " but there are things I wish 



to take from him — not his honour, his wealth, or 
his life, but his ill-will." 

3009. IMAGES, Jewish dislike of. The Jews of 

the Apostolic age, as we learn from Josephus, re- 
garded images with a horror which the Mohammedans 
themselves could not have exceeded. We are told 
that the figures displayed on the Roman standards 
gave such offence that Vitellius was warned to take 
a different route from which he had intented, for 
fear that these images should cause a popular out- 
break. Origen says that the trade of a maker of 
images was unknown among the Jews. Nor was 
there a painter or sculptor to be found in the whole 
nation. — Rev. H. C. Adams, M.A. 

3010. IMAGES, Reverence for. Fox tells an 
amusing story which may illustrate the manners of 
North Lancashire in the reign of Mary. As their 
old rood was destroyed, they bargained with the 
village carpenter to make and set up a new image 
like their old one. As he was not a perfect artist, 
he could promise only to do his best for their satis- 
faction. On the completion of his work, the par- 
ishioners, never having seen such a figure in a 
church, refused to pay the carpenter, on which 
account he summoned the churchwardens before 
the Mayor of Lancashire. The churchwardens 
pleaded that the carpenter had covenanted to make 
a rood like the old one, who was " a well-favoured 
man," but the new one was " the worst-favoured 
man they had ever set eyes upon, gaping and 
grinning in such sort that their children were 
afraid to look him in the face or go near him," 
His worship decided that '''the man had done his 
work as well as he could; that they should have 
sought a more skilful workman; that they must pay 
the money as they had promised ; that if they did 
not like their god, they could put a pair of horns 
upon him, and he might make a capital devil." The 
carpenter was pleased, the churchwardens laughed, 
but Fox adds, "Not so the Babylonish priest." — 
Dr. Halley. 

3011. IMAGES, Worship of. I shall only notice 
the judgment of the bishops on the comparative 
merit of image-worship and morality. A monk had 
concluded a truce with the demon of fornication, 
on condition of interrupting his daily prayers to a 
picture in his cell. His scruples prompted him to 
consult the abbot. " Rather than abstain from 
adoring Christ and His Mother in their holy 
images, it would be better for you to enter every 
brothel and visit every prostitute in the city." — 
Gibbon. 

3012. IMITATION, is worship. The imitation 
of the object of worship has always been felt to be 
the highest form of worship. Many an ancient 
teacher besides the Stoic philosopher has said, " He 
who copies the gods worships them adequately." 
— Maclaren. 

3013. IMITATION, the sincerest flattery. When 

Augustin Caracci pronounced a long discourse in 
honour of the Laocoon all were astonished that his 
brother Annibal said nothing of that celebrated 
chef-d'oeuvre. Divining their thoughts, the latter 
took a piece of chalk and drew the group against 
the wall as accurately as if he had it before his 
eyes — a silent panegyric which no rhetoric could 
have surpassed. — Horace Smith 



IMITATORS ( 3 

3014. IMITATORS, Inferiority of. Philip of 
Macedon replied to one who prided himself on 
imitating the notes of the nightingale, "I prefer the 
nightingale herself ! " — I. D 'Israeli. 

3015. IMMORTALITY, and love. I never saw 
a man that did not believe in the immortality of 
love when following the body of a loved one to the 
grave. I have seen men under other circumstances 
that did not believe in it ; but I never saw a man 
that, when he stood looking upon the form of one 
that he really loved stretched out for burial, did 
not revolt from saying, " It has all come to that : 
the hours of sweet companionship ; the wondrous 
interfacings of tropical souls, the joys, the hopes, 
the trusts, the unutterable yearnings — there they 
all lie." No man can stand and look in a coffin 
upon the body of a fellow-creature, and remember 
the flaming intelligence, the blossoming love, the 
whole range of Divine faculties which so lately 
animated that cold clay, and say, " These have all 
collapsed and gone." No person can witness the 
last sad ceremonials which are performed over the 
remains of a human being — the sealing down of the 
unopenable lid, the following of the rumbling pro- 
cession to the place of burial, the letting of the 
dust down into dust, the falling of the earth upon 
the hollow coffin, with those sounds that are worse 
than thunder, and the placing of the green sod 
over the grave — no person, unless he be a beast, 
can witness these things, and then turn away and 
say, " I have buried my wife ; I have buried my 
child ; I have buried my sister, my brother, my 
love." — Beecher. 

3016. IMMORTALITY, Argument for. Why 

should love allow the end of what it loves ? If it 
cannot prevent the end, why does it create ? It is 
as though a father should rear children till their 
love for him had bloomed into full sweetness, and 
then dig graves into which he thrusts them while 
their hearts are springing to his and his name is 
trembling upon lips that he smothers with eternal 
dust. It is related of an Arab chief, whose laws 
forbade the rearing of his female offspring, that the 
only tears he ever shed were when his daughter 
brushed the dust from his beard as he buried her 
in a living grave. But where are the tears of God 
as He thrusts back into eternal stillness the hands 
that are stretched out to Him in dying faith ? If 
death ends life, what is this world but an ever- 
yawning grave in which the loving God buries His 
children with hopeless sorrow, mocking at once their 
love and hope and every attribute of His own 
nature 1—T. T. Hunger. 

3017. IMMORTALITY, Heathen idea of. " We 

live only a few days here," said old Chinsunse, 
" but we live again after death ; we do not know 
where, or in what condition, or with what com- 
panions, for the dead never return to tell us. Some- 
times the dead do come back, and appear to us in 
dreams, but they never speak, nor tell us where 
they have gone, nor how they fare." — Livingstone's 
Travels. 

3018. IMMORTALITY, how gained. In the 

Zendavesta we are told that there is a tree, the 
king of trees, which is called the Death-destroyer. 
It grows by the fountain of Ardecision — in other 
words, by the water of life — and its sap confers im- 
mortality. It is but a tradition taken from the 



1 5 ) IMPRESSIONS 

Bible. To come to Christ, to feed on Him by faith 
is to gain an immortality of bliss. 

3019. IMMORTALITY, Man's idea of. Napo- 
leon I., in company with some officers, was visiting 
the picture gallery of the Louvre, in Paris. Point- 
ing to a remarkable picture, he expressed his admi- 
ration of it to one of his generals. "Yes," said 
the general, "it is immortal." "Immortal!" said 
Napoleon ; " how long will it last ? " " Three or 
four hundred years," was the reply. Then, point- 
ing to a splendid statue, he asked, "How long 
will that last?" "Three or four thousand years." 
" You call that immortality ! " said the Emperor. 

3020. IMPEDIMENTS, Casting away. At Sidler 
Tchiflik three men sprang on to the train just as it 
was starting, and clung to the carriage-doors. The 
guard saw them, but dared not push them off for 
fear of killing them, yet could not venture to stop 
the train on account of the delay this would have 
caused. He therefore beckoned to the men to creep 
slowly along the side of the carriages after him. It 
was a terrible walk, and made my blood run cold 
to see it. The poor men were wet, benumbed, and 
awkward. Each had a bundle on his shoulder — 
one on a stick, one on a gun, one on a sword. As 
they crept slowly along, hanging on for their liyes, 
first one bundle, then another, dropped off, till at 
last, after an agony of suspense, they were safely 
landed in a cattle-truck, having lost the very little 
all that they possessed. — Lady Brassey. 

3021. IMPORTUNITY, Power of. A poor old 
woman had often in vain attempted to obtain the 
ear of Philip of Macedon to certain wrongs of which 
she complained. The King at last abruptly told 
her he was not at leisure to hear her. "No!" 
exclaimed she ; " then you are not at leisure to be 
King." Philip was confounded ; he reflected a 
moment in silence over her words, then desired her 
to proceed with her case, and ever after made it a 
rule to listen attentively to the applications of all 
who addressed him. 

3022. IMPOSSIBILITIES, Scorn of so-called. It 

was in the defile of Charreire (Pass of St. Bernard) 
that Napoleon encountered his most formidable dif- 
ficulties. The old road was declared by Marescat, 
chief of the engineers, as " barely passable for ar- 
tillery. " It is possible / Let us start, then ! " was 
the heroic reply of his master. — Hugh Macmillan. 

3023. IMPOSSIBILITIES, Scorn of so-called. 

Napoleon proposed to cross the bridge at Lodi in 
the face of the Austrian batteries that swept it. 
"It is impossible," said one of his officers, "that 
any men can force their way across that narrow 
bridge in the face of such an annihilating storm 
of balls as must be encountered." "How impos- 
sible?" exclaimed Napoleon; "that word is not 
French." He himself, bearing a standard, was the 
second across. — Little's Historical Lights. 

3024. IMPRESSIONS, Early and lasting. In 

our great museums you see stone slabs witli the 
marks of rain that fell hundreds of years before 
Adam lived, and the footprint of some wild bird 
that passed across the beach in those olden times. 
The passing shower and the light foot left their 
prints on the soft sediment ; then ages went on, 
and it has hardened into stone ; and there they 
remain, and will remain for evermore. That is like 



IMPRESSIONS 



INCARNATION 



a man's spirit ; in the childish days so soft, so sus- 
ceptible to all impressions, so joyous to receive new 
ideas, treasuring them all up, gathering them all 
into itself, retaining them all for ever. — Maclaren. 

3025. IMPRESSIONS, for Christ. Ranavalona 
the Second, the late Queen of Madagascar, is said 
to have received her first religious impressions aif a 
secret meeting of Christians held during the times 
of persecution, before she ascended the throne. She 
attended the meeting in disguise, lest it should be- 
come known to her aunt the Queen. On another 
occasion she entered the house of an old lady very 
early one cold morning to warm herself by the fire, 
and as she was dripping with dew, her aged friend 
asked her where she had been such a night as that. 
"I have been," she said, "to a meeting of Chris- 
tians out yonder on the marsh ; " to which the old 
woman replied, with tears in her eyes, " The Lord 
prosper you in your seeking after Him thus." — Rev. 
R. Baron. 

3026. IMPRESSIONS, may be from God. A 

remarkable instance of deep impressions occasionally 
made by the Holy Spirit on the mind of the Rev. 
William Bramwell during prayer occurred in Liver- 
pool. A pious young woman wished to go to her 
friends, then living in Jamaica. She took her pas- 
sage, had her luggage on board, and expected to sail 
on the following day. Having the greatest respect 
for Mr. Bramwell, she waited on him, to take leave 
and request an interest in his prayers. Before 
parting they knelt down, and he recommended 
her to the care of God. After he had engaged in 
prayer he suddenly paused and said, "My dear 
sister, you must not go to-morrow. God has just 
told me you must not go." She was surprised, but 
he was positive, and prevailed upon her to postpone 
her voyage, and assisted her to remove her luggage 
out of the vessel. The ship sailed, and in about 
six weeks intelligence arrived that the vessel was 
lost, and all on board perished. — Henry T. Williams' 
Wonders of Prayer. 

3027. IMPROVEMENT, should begin at home. 

Dr. H , one of the skilled physicians of old- 
time Philadelphia, was a member of the Society of 
Friends, though not always strictly obedient to their 
rules. He was called on at one time by a committee 
of the " meeting," who expostulated with him upon 
his want of conformity in some respect. He heard 
them patiently and in silence, and then said, 
" Friends, I have had a dream which I would like 
to tell you." They agreed to hear him, and the old 
gentleman proceeded : — "I dreamed that the whole 
Society of Friends were collected in our great meet- 
ing-house, and attending to the business of the 
Church. The subject under discussion was the 
filthy condition of the meeting-house, and the 
means of cleansing it. Many plans were proposed 
and discussed by the prominent members who sat 
in the upper seats ; but none seemed likely to 
answer the purpose, until one little man who occu- 
pied a seat on the floor of the house, and had not 
taken part in the discussion, got up and said, 
* Friends, I think that if each one of us would 
take a broom and sweep immediately around his 
own seat, the meeting-house would be cleaned.' " 
A good lesson for every one. Improvement may 
go abroad, but should begin at home. Let each 
man improve himself, and all will be improved. — 
Hastings. 



3028. IMPROVEMENTS, Some men's ideas of. 

Goldsmith at one time in his life had a plan of 
going to the East, in order to inquire into the arts 
peculiar to those parts, and to bring home such as 
might be valuable. Johnson, who knew how little 
Goldsmith was fitted to make such an inquiry, 
replied, when the project was mentioned to him, 
that the poet was utterly ignorant of such arts as 
we already possessed. " Sir," he said, " he would 
bring home a grinding-barrow, which you see in 
every street in London, and think that he had 
furnished a wonderful improvement." 

3029. INATTENTION, Influence of. " Why do 

I sit as if I were asleep when I play ?" said Rubin- 
stein, in reply to a question. " I will gladly tell 
you how that is. Some five years ago I gave a 
concert in London. My audience seemed very 
interested, and I myself was well disposed. As I 
was playing Beethoven's " Appassionata" without 
thinking I looked around, and there, at the other 
end of the piano, I saw a lady gossiping as fast as 
possible ! It was like a douche of ice- water. I 
closed my eyes at once, and since then I have 
never dared to even cast a glance at an audience." 

3030. INCARNATION, Emblem of. In some 
churches of old, on Christmas Eve, two small lights, 
typifying the Divine and the human nature, were 
seen to approach one another gradually, until they 
met and blended, and a bright flame was kindled. 
— Julius C. Hare. 

3031. INCARNATION, Heathen testimony to its 

necessity. I had been talking one day to a heathen 
audience about idolatry, and the difference be- 
tween, on the one hand, deifying dead men who in 
their day had been, like ourselves, bright examples, 
perhaps, of virtuous living, but nothing more than 
men ; and, on the other hand, worshipping a living 
God, the Creator of all things, the Fountain of 
virtue in every man, and the Author and Upholder 
of our lives. A man in the congregation — a perfect 
stranger to the gospel — turned to me and said, "If 
God never became man, I should like to ask you how 
you can know anything about Him." On another 
occasion a man who had been listening to me for 
some time as I preached of sin, of righteousness, 
and of judgment, stopped me and said, " I have 
listened to you with interest. Now I should like 
to ask you a question. Will you tell me in few 
words what I am to do ? I am a sinner, as you say. 
I am all wrong, I know. What I want to ask is, 
How am I to get right?" — Rev. A. Foster, B.A., 
Hankow. 

3032. INCARNATION, Heathen testimony to. 

While Mr. Kirkland was a missionary to the 
Oneidas, being unwell, he was unable to preach on 
the afternoon of a certain Sabbath, and told Peter, 
one of the head-men of the Oneidas, that he must 
address the congregation. Peter modestly and 
reluctantly consented. After a few words of intro- 
duction, he began a discourse on the character of 
the Saviour. " What, my brethren," said he, " are 
the views which you form of the character of Jesus ? 
You will answer, perhaps, that He was a man of 
singular benevolence. You will tell me that He 
proved this to be His character by the nature of the 
miracles which He wrought. All these, you will 
say, were kind in the extreme. He created bread, 
to feed thousands who were ready to perish. He 
raised to life the son of a poor woman, who was a 



INCARNATION 



( 317 ) 



INDECISION 



widow, and to whom his labours were necessary for 
her support in old age. Are these, then, your only 
views of the Saviour? I will tell you, they are 
lame. When Jesus came into the world He threw 
Hie blanket around Him, but the God was within." 
— Arvine. 

3033. INCARNATION, illustrated. There is a 
story of a missionary — a Moravian — who was sent 
out to the West Indian islands to preach the 
gospel to the slaves ; but he found that they 
were driven so hard, that they went furth so early 
and came back so late, and were so spent, that 
they could not hear. At night they came from 
their toil to gnaw their crust, and roll in on their 
straw, and snore through their brief hours of repose ; 
and the bell and the whip brought them out again 
by light in the morning to go to the field ; and he 
saw that he could not reach them. He was a white 
man, and they were black. It was the white man 
that oppressed them. There was nobody to preach 
to them unless he could accompany them in their 
labour. So he went and sold himself to their master, 
who put him in the gang with them. For the 
privilege of going out with these slaves and making 
them feel that he loved them and would benefit 
them, he worked with them and suffered with them ; 
and while they w r orked he taught ; and as they 
came back he taught ; and he won their ear, and 
the grace of God sprang up in many of these dark- 
ened hearts. He bowed himself to their condition 
and took upon him their bondage in order that he 
might show his sympathy and love for them. Tell 
me, is not this the very epitome of what Christ did, 
who, in order that He might reach the poor and 
needy, and bring the power of the truth to bear on 
their understandings, and mitigate their sufferings, 
and rescue them, and empower their moral nature 
against their animal nature, " took upon Him the 
form of a servant, and was made in the likeness of 
men ; and being found in fashion as a man, humbled 
Himself, and became obedient unto death, even the 
death of the cross ? " — Beecher. 

2034. INCARNATION, Necessity of. To this 
1 old faith " he clung more and more strongly ; and 
a friend about this time, with whom he was speaking 
of the deep things of God, said she could never 
forget his look and voice as, folding his arms, he 
bowed his head and said, "I cannot — cannot live 
without the man Christ Jesus." — Life of Kingsley. 

3035. INCONSISTENCIES, of Christian Pro- 
fessors. Theodosius the Great was a member of the 
Christian Cliurch, and in his zeal against paganism 
and what he deemed heresy, surpassed all who were 
before him. The Christian writers of his time 
speak of him as a most illustrious model of justice, 
generosity, benevolence, and every virtue. And yet 
Theodosius denounced capital punishments against 
those who held heretical opinions, and commanded 
intermarriage between cousins to be punished by 
burning the parties alive. On hearing that the 
people of Antioch had demolished the statues set 
tip in that city in honour of himself, and had threat- 
ened the governor, he flew into a transport of fury, 
ordered the city to be laid in ashes and all the in- 
habitants to be slaughtered ; and upon hearing of 
a resistance to his authority in Thessalonica in 
which one of his lieutenants was killed, he instantly 
ordered a general massacre of the inhabitants ; and 
in obedience to his command seven thousand men, 



women, and children were butchered in the space 
of three hours. 

3036. INCONSISTENCIES, of Christians. An 

Atheist being asked by a professor of Christianity 
how he could quiet his conscience in so desperate 
a state, replied, "As much am I astonished as 
yourself that, believing the Christian religion to be 
true, you can quiet your conscience in living so 
much like the world. Did I believe what you pro- 
fess, / should think no care, no diligence, no zeal 
enough." Alas ! that there should still, by Chris- 
tians, be so much cause given for the astonishment 
of Atheists ! 

3037. INCONSISTENCIES, of men. To a point 
of honour Montassim, the Mohammedan general, had 
sacrificed a flourishing city, two hundred thousand 
lives, and the property of millions. The same caliph 
descended from his horse and dirtied his robe to 
relieve the distress of a decrepit old man, who, 
with his laden ass, had tumbled into a ditch. On 
which of these actions did he reflect with the most 
pleasure when he was summoned by the angel of 
death ?— Gibbon. 

3038. INCONSISTENCY, a hindrance to the 
truth. A barber, having amassed a competency, 
retired to his native place, where he became preacher 
in a small chapel. Another person from the same 
village, being equally fortunate, settled there also, 
and attended the ministry of the barber. Wanting 
a wig, he said to his pastor, " You might as well 
make it for me," to which the quondam barber 
assented. The wig was sent home, badly made, 
but charged at nearly double the usual price. The 
good man said nothing, but when anything parti- 
cularly profitable escaped the lips of the preacher, 
he observed to himself, " Excellent ; but — oh ! the 
wig 1 " — Rowland Hill. 

3039. INCONSISTENCY, dealt with. The con- 
science of a backsliding professor was smitten by 
the active and earnest efforts of a more faithful 
brother, whom he at length offered to assist in de- 
votional services. To this objection was made by 
one who said, " I cannot hear him pray for me. 
His life does not pray. Let him repent of his un- 
faithfulness and confess to God and men, and then 
we will hear him." If we would have our prayers 
credited as sincere, our lives must be in accordance 
with them." — Paxton Hood [abridged). 

3040. INDEBTEDNESS, how it can be dealt 
with. A merchant in Antwerp loaned Charles V. 
a vast sum of money, taking for it a bond. One 
day this Antwerp merchant invited Charles V. to 
dine with him, and while they were seated at the 
table, in the presence of the guests, the merchant 
had a fire built on a platter in the centre of the 
table. Then he took the bond which the King had 
given him for the vast sum of money, and held it in 
the blaze until it was consumed. 

3041. INDECISION, illustrated. A little way 
west of Mount Zion, near the Jaffa Gate, is a little 
terrace, on the top of the water-shed, so level that 
the rain that comes down from heaven upon it 
seems at a loss which way to go. But part of it, 
perhaps by the breath of heaven, is carried over on 
the west side, and descends into the Valley of Hoses, 
and down to the beautiful plain of Sharon ; and 
there it diffuses itself abroad, aud fertility and 



INDEPENDENCE 



1 8 ) INDULGENCE 



beauty, and flowers and fruits, spring up all about 
the plain, until finally it is all exhaled from the 
fragrant cups of lilies and roses of Sharon to heaven. 
But a large part finds its way to the other side of 
the terrace, and descends down, down, below Mount 
Zion, through the dark Valley of Tophet, type of 
hell, the Valley of Hinnom — Valley of Five, as it 
is called — to the Dead Sea, where it brings forth 
the apples of Sodom, and is lost — lost for ever — in 
the bitter waters of the Sea of Death. This terrace 
is the Terrace of Indecision. 

3042. INDEPENDENCE, a blessing. Bishop 
Mancini staying once on a visit to Monsieur Poussin 
till it was dark, Monsieur Poussin took the candle 
in his hand, lighted him downstairs, and waited 
upon him to his coach. The prelate was sorry to 
see him do it himself, and could not help saying, 
" I very much pity you, Monsieur Poussin, that you 
have not one servant." " And I pity you more, my 
lord," replied Poussin, " that you have so many." — 
Buck. 

3043. INDEPENDENCE, A noble. A decrepit 
old man used to break stones for the road, in all 
weathers, for which he got twopence a day. The 
postman was wont to drop him a word of cheer as 
he passed. One bitterly cold morning he found the 
old man at his work, the snow beating his bosom 
and ; whitening his grey hair. With fingers red, 
numb, and swollen, he was slowly plying his ham- 
mer upon the frosty pebbles, which shot out from 
the blow at nearly every stroke. " Why don't you 
go into the Union-house ? This is not work for 
old men like you." " Ah ! " said the old man in a 
low tremulous voice, " I never thought I should live 
to he so old. I have earned my support with my 
own hands till now ; and I had rather break stones 
here for twopence a day than go to the Union if 
its walls were made of gold." These were his very 
words ; and they are worthy of being written in 
letters of gold in "the simple annals of the poor." 
— Elihu Burritt [abridged). 

3044. INDIFFERENCE, Call of. A minister 
with a large congregation came home one day in 
great trouble and told his wife that he was almost 
out of heart, and felt very much like resigning his 
place and giving up his work. " And what makes 
you feel that way ? " responded his wife. " Well," 
said the minister, " everything seems to be going 
wrong. It is so difficult to keep people interested 
in religion, and so many seem to be almost wholly 
indifferent." "So you would like to have every- 
body and everything just right, would you ? " said 
the wife. "That is it." "Very well," continued 
the wife, " then you could resign ; then your worlc 
would not be needed. But as things are, you should 
hold firmly your place, for the reason you have given 
is just why you should work on." 

3045. INDIFFERENCE, Foolish. A ship being 
in great danger at sea, everybody was observed to 
be upon his knees but an Irish officer, who, being 
called upon to come to prayers with the rest, 
" Not I," said he ; " it is your business to take care 
of the ship ; Tm but a passenger." 

3046. INDIFFERENCE, Heartless. Madame du 
Defiant was conspicuous in the gay circles of France 
as a bel-esprit before the period of the first French 
Revolution. Death seized her whilst in the act of 
playing at cards, in the midst of a circle of her gay 



and thoughtless friends. So little concerned was 
the rest of the party at the solemn event which had 
just occurred, that they resolved, with a hardened 
indifference rarely to be equalled, to play out their 
game before they gave the alarm. — Memoirs of 
Grimm. 

3947. INDIFFERENCE, in the house of God. 

Some years ago, on a great public occasion, a dis- 
tinguished statesman rose to address his country- 
men, and, in reply to certain calumnious and dis- 
honourable charges, held up his hands before the 
vast assembly, exclaiming,' "These hands are clean !" 
Now, if you, or I, or any of our fallen race did 
entertain a hope that we could act over this scene 
before a God in judgment, then I could comprehend 
the calm, the unimpassioned, indifference with 
which men sit in church on successive Sabbaths, 
idly gazing on the cross of Calvary, and listening 
with drowsy ears to the overtures of mercy. — 
Guthrie. 

3048. INDIFFERENCE, is not fortitude. As 

the life of Petronius Arbiter was altogether dis- 
solute, the indifference which he showed at the close 
of it is to be looked upon as a piece of natural care- 
lessness rather than fortitude. — Addison. 

3049. INDIGNATION, Necessity of, in a true 
man. At a party at Dalkeith Palace, where Mr. 

, in his mawkish way, was finding palliations 

for some villainous transaction, Adam Smith waited 
in patient silence until he was gone, then exclaimed, 
" Now I can breathe more freely. I cannot bear 
that man ; he has no indignation in him." 

3050. INDIVIDUALS, Dealing with. Richard 
Baxter adopted the method of individual dealing 
with the parishioners of Kidderminster, bringing 
them to his house and talcing them apart one by one. 
He tells us that, because of it, he had reason to 
believe that more than a third of the grown-up 
inhabitants of the place were converted to God. 
The late Mr. Grant of Arndilly was so intent upon 
this habit of individual intercourse that in three 
months he had dealt with 1500 souls, while the 
refrain of all his letters, as Mrs. Gordon says, was 
•always this, " Speak a word for Jesus." 

3051. INDOLENCE, a shameful sickness." There 

once lived in Ghent a beggar who was accustomed 
to collect alms upon the pretence that he had a 
secret disease lying in his bones and weakening his 
whole body, and that he dared not for shame mention 
the name of it. This appeal was exceedingly suc- 
cessful, until a person in authority, more curious 
than the rest, insisted upon following him, and 
examining him at home. At last the beggar con- 
fessed as follows : — "That which pains me you see 
not ; but I have a shameful disease in my bones, so 
that I cannot work ; some call it sloth, and others 
term it idleness." Alas ! that so many in our 
churches should be so far gone with this same 
sickness ! — Spurgeon. 

3052. INDOLENCE, a sin. If you ask me which 
is the real hereditary sin of human nature, do you 
imagine I shall answer, pride or luxury, or ambi- 
tion or egotism ? No, I shall say indolence. He 
who conquers indolence will conquer all the rest. — 
Lavater. 

3053. INDULGENCES for sin, Folly of. That 
shameless trafficker in indulgences, Tetzel, in one 



INDULGENCES 



INFIDEL 



instance at least, was caught in his own trap. He 
sold a gentleman an indulgence for sins to be com- 
mitted — a free pardon — and the purchaser waylaid 
the inquisitor in a wood, and after giving him a 
mild chastisement with a stick, carried off a chest 
of money. The injured man took his cause before 
the authorities ; but when the Elector saw the 
document which the offender possessed, the case 
was dismissed. — A necdotes of the Reformation. 

3054. INDULGENCES, Romish. I have saved 
more souls by my indulgences than the apostle (St. 
Peter) by his sermons. Whatever crime one may 
have committed (naming an outrage upon the per- 
son of the Virgin Mary), let him pay well, and he 
will receive pardon. Likewise the sins which you 
may be disposed to commit in future may be atoned 
for beforehand. — Tetzel {in Humeri's Luther). 

3055. INDUSTRIES, Value of. There is a trite 
but apposite moral in the anecdote told of J ames I. 
on having a girl presented to him who was repre- 
sented as an English prodigy because she was 
deeply learned. The person who introduced her 
boasted of her proficiency in ancient languages. 
"I can assure your Majesty," said he, "that she 
can both speak and write Latin, Greek, and 
Hebrew." "These are rare attainments for a 
damsel, said James ; " but pray tell me, can she 
spin?" 

3056. INDUSTRY, and its acquired wealth. 

Heat gotten by degrees, by motion and exercise, is 
more natural, and stays longer by one, than what 
is gotten all at once by coming to the fire. Goods 
acquired by industry prove commonly more lasting 
' than lands by descent. — Thomas Fuller. 

3057. INDUSTRY, may make up for want of 
ability. What we want in natural abilities may 
generally and easily be made up in industry, as a 
dwarf may keep pace with a giant if he will but 
move his legs a little faster. " Mother," said the 
Spartan boy going to battle, "my sword is too 
short." "Add a step to it," was the reply. — 
Horace Smith. 

3058. INDUSTRY, the secret of success. 

When the immortal Newton was asked by what 
means he had been enabled to make that successful 
progress in the sciences which struck mankind with 
wonder, he modestly replied, that it was not so 
much owing to any superior strength of genius, as 
to a habit of patient thinking, laborious attention, 
and close application. — Bruce. 

3059. INFANTICIDE, Commonness of. Refer- 
ring to the practice of infanticide in Tahiti and 
the Society Islands previous to the introduction of 

, Christianity, the Rev. John Williams narrates a 
conversation with three native women who hap- 
pened one day to be in his house. He says : — 
" Addressing the first, I said to her, ' Friend, how 
many children have you destroyed ? ' She was 
startled at my question, and at first charged me 
with unkindness in harrowing up her feelings by 
bringing the destruction of her babes to her remem- 
brance ; but on hearing the object of my inquiry, 
she replied, with a faltering voice, 'I have de- 
stroyed m'ne.' The second, with eyes suffused with 
tears, said, ' I have destroyed seven ; ' and a third 
informed us she had destroyed five. Thus three 
individuals, casually selected, had killed one-and- 
twenty children ! " — Missionary Anecdotes. 



3060. INFANTS, Education of. A mother once 
asked a clergyman when she should begin the 
education of her child, which she told him was then 
four years old. "Madam," was the reply, "you 
have lost three years already. From the very first 
smile that gleams over an infant's cheek your 
opportunity begins." — Bishop of Norwich. 

3061. INFIDEL, and hypocrisy. Barker went 
out to Frankford, a part of Philadephia, and there 
lectured against the Bible to a large audience. At 
the close of his address he invited replies or ques- 
tions from any of the audience. After a moment's 
silence a substantial-looking Quaker rose, and said, 
" Friend Barker, thee said not only that the Bible 
was a pack of lies and fables, but that every preacher 
was a hypocrite, and well knew that in his preach- 
ing he was telling what was not true — did thee not? " 
Barker assented that he did say so, and that it was 
true. " Well, friend Barker, was not thee a preacher 
so many years ago, and did thee not then preach 
just as other ministers do ? " Barker was taken by 
surprise, and colouring not a little, he was compelled 
to admit that he had been a preacher, but had long 
ago given up everything like preaching. "Well," 
said the Quaker, " if thee was not a hypocrite then, 
surely thee could not say that all preachers were 
hypocrites ; and if thee was a hypocrite then, thee 
may est he so now, in what thee is telling us. And, 
besides," he continued, "the Bible must be true, 
for ages ago it exactly described thyself, saying, 
'In the last days there shall come scoffers, false 
teachers, bringing in damnable heresies, even deny- 
ing the Lord that bought them, by whom the way 
of truth shall be evil spoken of ; ' and this is just 
what thee is doing." Barker seemed not a little 
confused, and making no reply, the Quaker again 
said, " Friend Barker, I would ask thee another 
question — Did thee ever know a mother teach her 
child to be an infidel ? And if thee was dying would 
thee not just as lief have the Christian's faith and 
hope as to be without them then ? " The questions 
evidently cut Barker to the quick, and made a 
strong impression on the audience. Barker did 
not attempt to answer them, and the assembly soon 
dispersed. Some years afterward, about 1870, he 
renounced his infidelity, and preached as a minister 
till his death. After his conversion he laboured 
with an earnestness and energy bordering on des- 
peration to counteract the influence he had exerted 
while an infidel ; and his excessive labours with 
pen and tongue, in the pulpit and on the plat- 
form, are said to have hastened his death. He was 
constantly receiving letters from infidels in this and 
other countries, complaining that he had led them 
into infidelity, and now had forsaken them. All 
these letters he endeavoured to answer, rising 
early and sitting up late, that, if possible, he might 
bring the writers back to the truth. He was in the 
habit of telling them to read the Gospels, for it was 
the story of Christ that had converted him. He 
said what first opened his eyes, and led him to con- 
sider the whole subject anew, was the gross immo- 
rality and licentiousness to which he saw infidelity 
led its disciples. And he added that he had never 
known an infidel who hated and opposed the Bible 
who was not an immoral man ; thus reminding 
us of Wilmot, the infidel, who, when dying, laid his 
hand upon the Bible, and solemnly, and with un- 
wonted energy said, "The only objection against 
this book is a bad life ! " — Christian Age. 



INFIDEL 



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INFIDELS. 



3062. INFIDEL Conversion of. Some years ago 
a gentleman in New York met a young friend of 
his who had just returned from South America. 
The young man's father had left him very rich. 
His money had led him into all sorts of wickedness, 
and he had become an open and avowed infidel. 
Now he was a humble, earnest Christian. His 
friend was delighted to find what a blessed change 
had taken place in his views and feelings since they 
had last met, and he asked him what it was that 
had led to this great change. " I'll tell you gladly," 
said the young man. " You know I'm very fond of 
hunting, and while in South America I spent much of 
my time in tha t way. One beautiful Sabbath morning 
I went into the woods in search of game. After a 
while, feeling weary with roaming about, I sat down 
on a log to rest. While seated there my attention 
was drawn to a neighbouring tree by the cries of a 
bird, which was fluttering over her nest, apparently 
in great distress. On looking round I soon found 
the cause of this trouble. I saw a venomous snake 
creeping along towards the tree, with his eye fixed 
on the bird and her nest. Presently I saw the male 
bird fly quickly away, as if anxious to get something. 
In a little while he returned with a twig, covered 
with leaves, in his mouth. Perching near the nest, 
he laid the twig very carefully over his mate and 
her young, entirely covering them, and then, taking 
his place on one of the topmost branches of the tree, 
he awaited the arrival of the enemy. " By this 
time the snake had reached the spot. Twisting him- 
self around the trunk, he climbed up the tree ; then 
gliding along the branch till he came near the nest, 
he lifted his head as if he were going to dart upon 
the poor bird. He looked at the nest for a moment, 
and then, suddenly throwing back his head, as if he 
had been shot, he made his way down the tree as 
fast as he could and went off. I felt very curious 
to find out the explanation of this strange conduct 
on the part of the snake ; and so, climbing up the 
tree, and examining the leaves of the twig, which 
had been such a shield and defence to that helpless 
bird, I found that it had been broken off from a 
bush which is poisonous to the snake, and which it 
is never known to touch. In a moment the ques- 
tion arose in my mind, Wlio taught this bi?'d its only 
weapon of defence in such an hour of danger ? And 
quick as thought came the answer, None but God 
Almighty, that great Being whose very existence I 
have denied, but in whose pardoning mercy, through 
Jesus Christ, I now find peace and hope and joy." 
— Rev. Dr. Newton. 

3063. INFIDEL, Death of. Mr. Hobbes, the cele- 
brated infidel, in bravado, often said very unbe- 
coming things of God and the Bible ; yet when 
alone he was haunted with the most tormenting 
reflections, and used to awake in great terror if his 
candle happened to go out in the night. He never 
could bear any discourse about death, and seemed 
to cast off all thoughts of it. Notwithstanding all 
his high pretensions to learning and philosophy, his 
uneasiness constrained him to confess, as he drew 
near the grave, that he was about talcing a leap in 
the dark." 

3064. INFIDEL, Death of. To his physician he 
(Voltaire) said, " Doctor, I will give you half of 
what I am worth if you will give me six months' 
life." The doctor answered, " Sir, you cannot live 
six weeks." Voltaire replied, "Then shall I go to 



hell, and you shall go with me;" and soon after 
expired. 

3065. INFIDEL, Death of. " Take away from 
my sight," said Mirabeau when dying, " all those 
funeral-looking things. Why should man be sur- 
rounded by the grave before his time ? Give me 
flowers, let me have essences, arrange my dress, 
let me hear music, and let me close my eyes in 
harmony." — Denton. 

2066. INFIDEL, Folly of. In 1792 Paine went 
to Paris, and, engaging in constitution-making with 
Condorcet, he was imprisoned by Robespierre. His 
imprisonment lasted eleven months, during which 
time he wrote and published the first part of his 
" Age of Reason." The author showed the manu- 
script of the first part of the work to Franklin, who 
returned it, saying, " I would advise you to burn 
this piece before it is seen by any other person, 
whereby you will save yourself a great deal of mor- 
tification, and perhaps a good deal of repentance. 
If men are so wicked with religion, what would they 
be without it ? " In 1802 Paine, as if in fulfilment 
of this prophecy, thus replied to an infidel admirer — 
" I am sorry that that work ever went to press. I 
wrote it more for my own amusement, and to see 
what I could do, than with any design of benefiting 
the world. I would give worlds, had I them at my 
command, had the ' Age of Reason ' never been 
published ! " 

3067. INFIDEL, Hypocrisy of. So far was 

Voltaire from abiding by the consequences of 
his own opinions, that, when he was informed of 
being watched by spies from Versailles, he actually 
received the sacrament. Desirous of obtaining 
Christian burial, he professed that he died " in the 
holy Catholic Church," in which he was born. — 
Denton {condensed). 

3068. INFIDEL, Reason for being a. Hume 
and other sceptical innovators are vain men, and 
will gratify themselves at any expense. Truth will 
not afford sufficient food to their vanity, so they 
have betaken themselves to error. Truth, sir, is a 
cow which will yield such people no more milk, and 
so they are gone to milk the bull. If I could have 
allowed myself to gratify my vanity at the expense 
of truth, what fame might I have acquired ! Every- 
thing which Hume has advanced against Christianity 
had passed through my mind long before he wrote. 
— Dr. Johnson. 

3069. INFIDEL, Sycophancy of. When the 
French King took a prostitute for a mistress Vol- 
taire extolled her as an adorable Egeria. — Bancroft. 

3070. INFIDELS, Death of. The philosophical 
friends of Voltaire hastened to support his resolution 
in his last moments, but were only witnesses to their 
mutual ignominy, as well as to his own. " Think 
of your laurels ! " said one of them. " Remember 
the success of your late tragedy!" "You talk 
to me of literary glory ! " exclaimed the expiring 
Atheist, in a tone of stern despondency ; "but I 
am dying in frightful torture ! " Often would he 
curse them, and exclaim, "Retire ! It is you that 
have brought me to my present state ! Begone ! 
I could have done without you all — but you 
could not exist without me. And what a wretched 
glory have you procured me ! " . . . The expiring 
moments of Paine were miserable. What must 



INFIDELS 



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INFIDELITY 



have been the agony of that man's mind when he 
exclaimed on one occasion, "/ think I can say 
what they make Jesus Christ to say — 4 My God, my 
God, why hast thou forsaken me 1 ' " — Denton. 

3071. INFIDELS, Mistakes of. Tom Paine, on 
his return from France, sitting in the City Hotel 
in Broadway, surrounded by many leading men, 
who came to do him homage, predicted that "in 
five years there would not be a Bible in America." 
Voltaire said he was living in the twilight of 
Christianity ; so he was, but it was the twilight of 
the morning. — Arvine. 

3072. INFIDELITY, contrasted with Chris- 
tianity. Many years ago I was walking in Hyde 
Park, when I saw man after man preaching. At 
last I came by a tree where a downright infidel 
was talking in that fluent way in which people of 
that kind talk, and he asked what was the use of 
the Bible, and the churches, and the chapels ; and 
then he finished up by asking of what good those 
people with white chokers were, and recommended 
the burning of Bibles, churches, and chapels too ; 
for he said what they wanted was more fat pigs 
and fewer fat parsons. When he had concluded 
a working man came forward and said, "I can't 
answer all the arguments that you have put forward, 
but I will ask you one or two questions. I will ask 
you whether or not this country, where the Bible 
is read, taught, believed, and obeyed, is not far 
better than those countries where the Bible, if they 
have it at all, is not allowed to be read. I will ask 
you also, as to our own country, and whether or 
not in the parishes and streets, where the men and 
their wives get out their Bibles and read them one 
to the other, teaching their children likewise to 
read and love them, whether there is not more 
charity, and more disinterested love, and more 
unselfishness than in those houses where the Bible 
is not to be found, and where drink is their god. 
And if this is the case, I challenge you to say," 
said he, " that the Bible is such a bad thing after 
all." — Bishop Ryle. 

3073. INFIDELITY, Degeneracy of. Infidelity 
in London, open and avowed, has come down to 
one old corrugated iron shed opposite St. Luke's. 
I believe that is the present position of it. "The 
Hall of Science " is it not called ? Its literature 
was carried on for a long time in half a shop in 
Fleet Street ; that was all it could manage to sup- 
port, and I don't know whether even that half shop 
is used now. It is a poor, doting, drivelling thing. 
In Tom Paine" s time it bullied like a vigorous blas- 
phemer, but it was outspoken, and, in its own way, 
downright and earnest in its outspokenness. It 
commanded in former days some names which one 
might mention with a measure of respect ; Hume, 
to wit, and Bolingbroke and Voltaire were great 
in talent if not in character. But where now will 
you find a Hobbes or a Gibbon ? — Sturgeon. 

3074. INFIDELITY, has nothing to hold to A 

lady who had been a prominent lecturer among the 
infidel classes came to her deathbed. Being much 
disturbed in her mind, her friends gathered about 
her and exhorted her to " hold on to the last." 
"Yes ; I have no objection to holding on," said the 
dying woman, " but will you tell me what I am to 
hold on by." These words so deeply impressed a 
sceptic standing by, that he was led to renounce the 
delusion of infidelity and become a Christian. 



3075. INFIDELITY, Insincerity of. Lord Bar- 
rington once asked Collins, the infidel writer, how 
it was that, though he seemed to have very little 
religion himself, he took so much care that his 
servants should attend regularly at church. His 
reply was, that he did it to prevent their robbing 
or murdering him. 

3076. INFIDELITY, Insincerity of. One day 

a member of the French Academy went to see 
Diderot, an able champion of infidelity ; he found 
him explaining a chapter of the gospel to his 
daughter as seriously as, and with the concern of, 
a most Christian parent. The visitor expressed his 
surprise. " I understand you," said Diderot ; " but, 
in truth, what better lesson could I give her ? " 

3077. INFIDELITY, Levity of. I told him 
(Johnson) that a foreign friend of his, whom I had 
met with abroad, was so wretchedly perverted to in- 
fidelity that he treated the hopes of immortality with 
brutal levity, and said, " As man dies like a dog, let 
him lie like a dog." Said Johnson, " If he dies like 
a dog, let him lie like a dog." — Boswelfs Johnson. 

3078. INFIDELITY, tested. Colonel Allen, of 
Vermont, in Connecticut, was an avowed Deist, 
and the author of several works against the Chris- 
tian religion. But how little faith he possessed in 
his own tenets in the hour of danger and of death 
is evinced by the following fact : — While reading 
some of his own writings to a friend who was on a 
visit to his house, he received information that his 
daughter was at the point of death. His wife was 
a pious woman, who had instructed the daughter 
in the principles of Christianity. When the father 
appeared at the bedside the daughter said to him, 
" I am about to die. Shall I believe in the principles 
you have taught me, or shall I believe in what my 
mother has taught me ? " On hearing this question 
the father became much agitated, and after waiting 
a few minutes, replied, "Believe in what your 
mother has taught you." Let the reader judge 
whether the Christian or the Deist, regarded in this 
point of view merely, evinces the greater credulity. 
— Dr. Dwight. 

3079. INFIDELITY, The right answer to. No 

matter how infidel philosophers may regard the 
Bible ; they may say that Genesis is awry, and that 
the Psalms are more than half-bitter imprecations, 
and the Prophecies only the fantasies of brain-be- 
wildered men, and that the whole book has had its 
day ; I shall cling to it until they show me a better 
revelation. The Bible emptied, effete, worn out ! 
If all the wisest men of the world were placed man 
to man, they could not sound the shallowest depth 
of the Gospel of John. O philosophers ! teach me 
how to find joy in sorrow, strength, in weakness, 
and light in darkest days, and this not for me only 
but for the whole world that groans and travails in 
pain, and until you can do this, speak not to me of 
a better revelation. — Bcecher {condensed). 

3080. INFIDELITY, unnatural. Of savage life, 
Roger Williams declared that he had never found 
one native American who denied the existence of 
God ; in civilised life, when it was said of the 
court of Frederick the Great that the place of 
King's Atheist was vacant, the gibe was felt as the 
most biting sarcasm. — Bancroft. 

3081. INFIDELITY, untrustworthy. A gentle- 
man whom I found sitting with him (Johnson) 

X 



INFIDELITY 



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INFLUENCE 



one morning said, that in his opinion the character 
of an infidel was more detestable than that of a 
man notoriously guilty of an atrocious crime. I 
differed from him, because we are surer of the 
odiousness of the one than of the error of the 
other. Said Johnson, " Sir, I agree with him ; 
for the infidel would be guilty of any crime if he 
were inclined to it." — Bomell. 

3082. INFIDELITY, Wickedness of. If we look 
at the writings and conduct of the principal ad- 
versaries of Christianity, we shall form no very 
favourable opinion of their system, as to its moral 
effects. The morals of Rochester and Wharton need 
no comment. Woolston was a gross blasphemer. 
Blount solicited his sister-in-law to marry him, 
and, being refused, shot himself. Tindal was 
originally a Protestant, then turned Papist, then 
Protestant again, merely to suit the times, and 
was, at the same period, infamous for vice in 
general and the total want of principle. He is 
said to have died with this prayer in his mouth, 
"If there be a God, I desire that He may have 
mercy upon me." Hobbes wrote his " Leviathan " to 
serve the cause of Charles I., but finding him fail 
of success, he turned it to the defence of Cromwell, 
and made a merit of this fact to the usurper, as 
Hobbes himself unblushingly declared to Lord 
Clarendon. Morgan had no regard for truth, as 
is evident from his numerous falsifications of Scrip- 
ture, as well as from the vile hypocrisy of profess- 
ing himself a Christian in those very writings in 
which he labours to destroy Christianity. Voltaire, 
in a letter now remaining, requested his friend, 
D'Alembert, to tell for him a direct and palpable 
lie, by denying that he was the author of the Philo- 
sophical Dictionary. D'Alembert, in his answer, 
informed him that he had told the lie. Voltaire 
has, indeed, expressed his own moral character 
perfectly in the following words — " Monsieur Abbe, 
I must be read ; no matter whether I am believed 
or not." He also solemnly professed to believe the 
Catholic religion, although, at the same time, he 
doubted the existence of a God. Hume died as a 
fool dieth. The day before his death he spent in 
a pitiful and affected unconcern about this tremen- 
dous subject, playing at whist, reading Lucian's 
dialogues, and making silly attempts at wit con- 
cerning his interview with Charon, the heathen 
ferryman of Hades. 

3083. INFIRMITIES, show we are mortal. 

When the French ambassador visited the illustrious 
Bacon in his last illness, and found him in bed with 
the curtains drawn, he addressed this fulsome com- 
pliment to him : — " You are like the angels of 
whom we hear and read much, but have not the 
pleasure of seeing them." The reply was the 
sentiment of a philosopher, and language not un- 
worthy of a Christian : " If the complaisance of 
others compares me to an angel, my infirmities tell 
me 1 am a man." 

3084. INFLUENCE, All have. A gentleman 
was once lecturing in the neighbourhood of London. 
In the course of his address he said, " All have 
influence. Do not say that you have none ; every- 
one has some influence." There was a rough man 
at the other end of the room with a little girl in his 
arms. " Everybody has influence, even that little 
child," said the lecturer, pointing to her. " That's 



true, sir," cried the man. Everybody looked round, 
of course ; but the man said no more, and the 
lecturer proceeded. At the close the man came up 
to the gentleman and said, " I beg your pardon, sir, 
but I could not help speaking. I was a drunkard ; 
but as I did not like to go to the public-house alone, 
I used to carry this child. As I came near the 
public-house one night, hearing a great noise inside, 
she said, 'Don't go, father.' 'Hold your tongue, 
child.' 'Please, father, don't go.' 'Hold youx^ 
tongue, I say.' Presently I felt a big tear on my 
cheek. I could not go a step farther, sir. I turned 
round and went home, and have never been in a 
public-house since — thank God for it. I am now a 
happy man, sir, and this little girl has done it all ; 
and when you said that even she had influence I 
could not help saying ' That's true, sir j ' all have 
influence. " — Freeman. 

3085. INFLUENCE, for good. In a cemetery a 
little white stone marked the grave of a dear little 
girl, and on the stone were chiselled these words — 
"A child of whom her playmates said, ' It was 
easier to be good when she was with us ' " — one of 
the most beautiful epitaphs ever heard of, 

3086. INFLUENCE, Individual. Whenever I 
think of winning souls to Christ, I recall the history 
of a beloved friend who, thirty years ago, was a 
wretched waif on the current of " fast living " 
(which really means fast dying). The reckless 
youth seemed abandoned of God and man. He 
spent his nights in the buffooneries of the dram- 
shop, and his days in the waking remorse of the 
drunkard. On a certain Sabbath afternoon he was 
sauntering through the public square of Worcester, 
out of humour with all the world and with himself. 
A kind voice suddenly saluted him. It was from a 
stranger, who touched him on the shoulder and 
said, very cordially, "Mr. Gough, I believe?" 
" Yes, sir, that's my name." Then followed a few 
kind words from the benevolent stranger, with a 
pressing invitation to "come to our meeting to- 
morrow night, where I will introduce you to good 
friends, who will help you keep a temperance 
pledge." , The promise was made on the spot, and 
faithfully kept. The pledge was taken, and by 
God's help is kept to this hour. The poor boot- 
maker who tapped that youth on the shoulder has 
gone to heaven. But the man he saved has touched 
more hearts to tears than any other living man on 
the globe. Methinks, when I listen to the thunders 
of applause which greet John B. Gough in vast 
crowded lecture-halls, I am only hearing the echoes 
of that tap os. the shoulder under the elms of Wor- 
cester. He that winneth souls is wise. — Cuyler. 

2087. INFLUENCE, Individual, and the Sab< 

bath. The change of heart in Gobat (afterwards 
Bishop Gobat) produced fruit first of all when he 
became liable for the duties of the Landwehr in his 
native canton in Switzerland. The custom was to 
perform military exercises for fifteen Sunday after- 
noons. Gobat attended, but declared he would take 
no part in this profanation of the Lord's Day. He 
withdrew, and paid the fine for several successive 
Sundays. When he could do so no longer he went 
to the prefect to ask to be excused. The prefect 
was so much impressed that he said, as he had no 
authority to exempt him, he would pay the fines 
himself. — From Autobiography of Bishop Gobat. 



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3088. INFLUENCE, Lasting. On one occasion 
Mr. Flavel preached fiom these words: "If any 
man love not the Lord Jesus Christ, let him be 
anathema maranatha." The discourse was un- 
usually solemn, particularly the explanation of the 
words anathema, maranatha — " cursed with a curse, 
cursed of God, with a bitter and grievous curse." 
When he rose to pronounce the benediction he 
paused, and said, "How shall I bless this whole 
assembly, when every person in it, who loveth not 
the Lord Jesus Christ, is anathema maranatha ? " 
The solemnity of this address deeply affected the 
audience, and one gentleman, a person of rank, was 
so much overcome by his feelings, that he fell 
senseless to the floor. Fifty -three years afterwards 
the memory of this sermon was blessed to the con- 
version of a man who had heard it, named Luke 
Short, in his hundredth year of age. 

3089. INFLUENCE, Lasting effects of. A 
mother, on the green hills of Vermont, was holding 
by the right hand a boy, sixteen years old, mad 
with the love of the sea. And as he stood at the 
garden-gate one morning, she said, " Edward, they 
tell me — for I never saw the ocean — that the great 
temptation of seamen's life is drink. Promise me, 
before you quit your mother's hand, that you will 
never drink liquor." "And," said he, for he told 
the story, " I gave the promise, and went the world 
over, to Calcutta, the Mediterranean, San Francisco, 
and the Cape of Good Hope, the North and South 
Poles. I saw them all in forty years, and I never 
saw a glass filled with sparkling liquor that my 
mother's form at the gate did not rise up before 
my eyes ; and to-day I am innocent of the taste of 
liquor." Was not that sweet evidence of the power 
of a single word? Yet that is not half; "for," 
still continued he, " yesterday there came into my 
counting-room a man of forty years. 1 Do you know 
me!' ' No. s ' Well,' said he, ' I was brought into 
your presence on shipboard ; you were a passenger ; 
they kicked me aside ; you took me to your berth, 
and kept me there until I had slept off my intoxi- 
cation. You then asked me if I had a mother. I 
said I never heard a word from her lips. You told 
me of yours at the garden-gate, and to-day I am 
master of one of the finest ships in New York 
Harbour, and I have come to ask you to come and 
see me.' " 

3090. INFLUENCE, of past habits upon the 
soul. Late observations have shown that under 
many circumstances the magnetic needle, even after 
the disturbing influence has been removed, will 
continue wavering, and require many days before it 
points aright and remains steady to the pole. So 
is it ordinarily with the soul, after it has begun to 
force itself from the disturbing forces of the flesh 
and of the world. — Coleridge's Aids to Reflection. 

3091. INFLUENCE, over the godless. Lord 

Peterborough, speaking on one occasion of the cele- 
brated Fenelon, observed-—" He is a delicious crea- 
ture ; I was forced to get away from him as fast 
as I possibly could, else he would have made me 
pious." Would to God that all of us had such an 
influence over godless men ! — Spurgeon. 

3092. INFLUENCE, Personal. A draft of a 
treaty of amity and commerce was sent out from 
England to Madagascar, and on the margin these 
words were written : — " Queen Victoria asks, as a 



personal favour to herself, that the Queen of Mada- 
gascar will allow no persecution of the Christians." 
A month afterwards the treaty was signed in Mada- 
gascar, with the insertion of the following words : — 
" In accordance with the wish of Queen Victoria, 
the Queen of Madagascar engages there shall be 
no persecution of the Christians in Madagascar." — 
Ellis. 

3093. INFLUENCE, Personal. A poor converted 
woman of India said, " I have no money to give 
to missions, but I am able to speak of the Saviour 
to my neighbour." Could a volume tell more of the 
duty of the people of this country who live in so 
much light? Said a young man in a prayer-meet- 
ing recently, "I worked for Mr. , a well- 
known Christian, for eight years, and he never 
spoke to me of religion." The woman in India had 
learned what is better than money — the power of 
personal influence. 

3094. INFLUENCE, Personal power of. A 

minister had delivered a course of addresses on 
infidelity, and as time went on he was delighted to 
find that an infidel was anxious to unite himself 
with the congregation. " Which of my arguments 
did you find the most convincing ? " asked the 
minister. " No argument moved me," was the 
reply, "but the face and manner of an old blind 
woman who sits in one of the front rows. I sup- 
ported her one day as she was groping along, and, 
putting out her hand to me, she asked, 1 Do you 
love my blessed Saviour 1 ' Her look of deep con- 
tent, her triumphant tones, made me realise as 
never before that He who could suffice to make one 
so helpless bright and glad must be a ' blessed 
Saviour ' indeed." — The Quiver. 

3095. INFLUENCE, Secret of. The secret of the 
ascendency Thomas Carlyle has exerted over his 
countrymen, and more than his countrymen, has 
been, that he had educated himself in his art of 
low living and high thinking before he presumed to 
educate them. In the lonely farmhouse among the 
grim hills of Nithsdale he learnt to know himself, 
and found or refound his own faith before he 
mounted the philosopher's desk. When he had 
become famous, as while he was obscure, he never 
taught the world lessons which he had not first 
made part of his own being. Everybody has heard 
the story how, when, by a friend's carelessness, the 
manuscript of the " History of the French Revolu- 
tion " was used to light a fire, its writer sat down, 
and chapter by chapter rebuilt from the very founda- 
tion the whole wondrous combination of fiery pas- 
sion and patiently accumulated facts. He had but 
to look back within himself, and there he found it 
all.— The Times. 

3096. INFLUENCE, Secret of . When Livia had 
attained such an ascendency over her husband, 
Augustus, that he could hardly refuse her anything, 
though emperor of the world, many of the married 
ladies of Rome were anxious to know the secret and 
the source of her success ; to whom she replied, " / 
rule by obeying." 

3097. INFLUENCE, seen after many days. 

Between the sowing and the reaping there may be 
a long interval. The hand that gave either the 
rich man's abundance or the poor widow's farthing 
for the spread of the gospel, and the lip that either 
falteringly or eloquently spoke for Christ, may lie 



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INFLUENCES 



cold in the grave ; but the good seed sowed in God's 
husbandry shall yet yield a glorious harvest. I have 
seen a little four-paged tract, written half a century 
ago, that recently found its way into a heathen 
hamlet, and converted a whole household. There 
lives on yonder Pacific coast a faithful follower of 
Jesus whose youthful waywardness brought down 
a parent's grey head in sorrow to the grave. But 
the while her weeping words of prayer had buried 
themselves deep in the boy's bosom ; and when 
they told him of her death it was as if a spirit 
had come back from eternity to glide through his 
chambers of imagery, breathing again her tender 
words, and looking on him with her eyes of weep- 
ing love — and the strong man was a child again, 
a child of grace — yea, a child of glory. — Dr. 
Wadsivorth. 

3098. INFLUENCE, should be consecrated, how- 
ever small. " I have no more influence than a 
farthing rushlight," said a workman in his blouse. 
A friend replied, "Well, a rushlight does much. 
It may burn a haystack or a house — nay, it helps 
me to read a chapter in God's Word. Go your way, 
and let your rushlight so shine before men that 
they may glorify your Father in heaven." 

3099. INFLUENCE, Spiritual. When a lecturer 
on electricity wants to show an example of a 
human body surcharged with his fire, he places a 
person on a stool with glass legs. The glass serves 
to isolate him from the earth, because it will not 
conduct the fire — the electric fluid. Were it not for 
this, however much might be poured into his frame, 
it would be carried away by the earth ; but when 
thus isolated from it, he retains all that enters 
him. You see no fire, you hear no fire, but you 
are told that it is pouring into him Presently you 
are challenged to the proof — asked to come near, 
and hold your hand close to his person ; when you 
do so a spark of fire shoots out towards you. If 
thou, then, wouldst have thy soul surcharged with 
the fire of God, so that those who come near thee 
shall feel some mysterious influence proceeding out 
from thee, thou must draw nigh to the source of 
that fire, to the Throne of God and of the Lamb, 
and shut thyself out from the world — that cold world 
which so swiftly steals our fire away. Enter into thy 
closet, and shut to thy door, and there, isolated 
'■ before the Throne," await the baptism ; then the 
fire shall fill thee ; and when thou comest forth holy 
power will attend thee, and thou shalt labour, not 
in thine own strength, but with demonstration of 
the Spirit and with power. — Rev. W. Arthur. 

3100. INFLUENCE, subtle, but felt. I go into 

lay garden and collect a handful of fragrant leaves 
xnd blossoms — this leaf of geranium, and that leaf 
of sweet-scented verbena ; this blossom of migno- 
nette, and that blossom from yonder bush — and 
carrying them in my hand in a thoughtful mood, 
and forgetful (for forgetting and thinking are twin 
brothers), at last I put them heedlessly in my 
pocket, and now they are hid. I go into my house, 
and instantly the little prattler comes running 
about me, and says, "What you got?" "I have 
got nothing," I say. Presently my friends, coming 
around me, commence sniffing and saying, " You 
have a perfume about you." I cannot keep the 
secret. It will out. If I do not tell it will smell 
itself out. These fragrant leaves and blossoms that 
I carry concealed from view send out fragrance, so 



that everybody knows that I have some sweefc- 
smelling substance about me. — Beecher. 

3101. INFLUENCE, Unconscious. It is related 
that when Thorwaldsen returned to his native land 
with those wonderful marbles which have made his 
name immortal, chiselled with patient toil and glow- 
ing aspiration during his studies in Italy, the ser- 
vants who opened them scattered upon the ground 
the straw in which they were packed. The next 
summer, flowers from the gardens of Rome were 
blossoming in the streets of Copenhagen from the 
seeds thus accidentally planted. The genius that 
wrought grandly in marble had unconsciously 
planted beauty by the wayside. 

3102. INFLUENCE, Unconscious. It is said 
that among the high Alps, at certain seasons, the 
traveller is told to proceed very quietly, for on the 
steep slopes overhead the snow hangs so evenly 
balanced that the sound of a voice or the report of 
a gun may destroy the equilibrium and bring down 
an immense avalanche that will overwhelm every- 
thing in ruin in its downward path. And so about 
our way there may be a soul in the very crisis of its 
moral history, trembling between life and death, 
and a mere touch or shadow may determine its 
destiny. A young lady who was deeply impressed 
with the truth, and was ready, under a conviction 
of sin, to ask, " What must I do to be saved ? " had 
all her solemn impressions dissipated by the un- 
seemly jesting and laughter of a member of the 
church by her side as she passed out of the 
sanctuary. 

3103. INFLUENCE, Unconscious. The Bible 
calls the good man's life a light, and it is the nature 
of light to flow out spontaneously in all directions, 
and fill the world unconsciously with its beams. 
So the Cliristian shines, it would say, not so much 
because he will, as because he is a luminous object. 
Not that the active influence of Christians is made 
of no account in the figure, but only that this 
symbol of light has its propriety in the fact that 
their unconscious influence is the chief influence, 
and has the precedence in its power over the world. 
— Bushnell. 

3104. INFLUENCE, Unconscious. It is a great 
comfort just to look at a man who is good-natured, 
I remember once riding from Franklin, in Indiana, 
on a cold night. I was chilled. I was so cold that 
I almost feared that I should freeze. After a 
while I came across a blacksmith's shop. I saw a 
bright shining light on the forge. Logs were burn- 
ing and smouldering there, and sending up their 
red flame. I was so cold that, to tell you the truth, 
I cried. I wanted to get off and warm myself, but 
I was afraid that I should be so numb that I could 
not get on again. So I sat and looked at the fire a 
moment, and then I said, " Well, I feel better just 
for looking at you," and rode on. — Beecher. 

3105. INFLUENCE, Unconscious. It has been 
stated by all sensitive musicians that bad players 
injure good instruments, and, vice versa, that apt 
performers improve indifferent musical apparatus. 
This is the chief reason why fine musicians never 
allow inferior performers to play on their favourite 
instrument. — Dr. Hands. 

3106. INFLUENCES, Unseen. A sailor remarks, 
" Sailing from Cuba, we thought we had gained 



INGRATITUDE ( 325 ) 



INJUSTICE 



sixty miles one day in our course, but at the next 
observation we found we had lost more than thirty. 
It was an under- current. The ship had been going 
forward by the wind, but going back by a current." 
So a man's course may often seem to be right, but 
the stream beneath is driving him the very contrary 
way to what he thinks. 

3107. INGRATITUDE, Extreme. A poor negress, 
a slave in the Mauritius, with great labour and long 
parsimony, had saved as much money as enabled her 
to purchase her daughter from their common owner ; 
being content to remain in bondage for the pleasure 
of seeing her child walking at large, with shoes on 
her feet, which are there the badge of freedom 
among people of colour, no slave being permitted 
to wear them. Soon after the affectionate mother, 
happening to come into a room where this daughter 
was sitting, very naturally and unconsciously sat 
down beside her, as she had been wont to do. A 
moment or two afterwards the daughter turned 
round in a rage and rebuked her, exclaiming, 
" How dare you sit down in my presence ? Do you 
not know that I am a free woman, and you are a 
slave ? Rise instantly and leave the room ! " 

3108. INGRATITUDE, The world's. Socrates, 
one of the wisest and noblest men of his time, after 
a long career of service in denouncing the wrongs 
of his age, and trying to improve the morals of 
the people, was condemned to death and obliged 
to drink poison. Dante, when Italy was torn by 
political factions, each ambitious of power, and all 
entirely unscrupulous as to the means employed to 
attain it, laboured with untiring zeal to bring about 
Italian unity, and yet his patriotism met no other 
reward than exile. " Florence for Italy, and Italy 
for the world," were his words when he heard his 
sentence of banishment. Columbus was sent home 
in irons from the country he had discovered. The 
last two years of his life present a picture of black 
ingratitude on the part of the Crown to this dis- 
tinguished benefactor of the kingdom, which it is 
truly painful to contemplate. He died, perhaps, 
the poorest man in the whole kingdom he had spent 
his lifetime to enrich. Bruno, of Nola, for his 
advocacy of the Copernican system, was seized by 
the Inquisition and burned alive at Rome in 1600, 
in the presence of an immense concourse. Scioppus, 
the Latinist, who was present at the execution, with 
a sarcastic allusion to one of Bruno's heresies, the 
infinity of worlds, wrote, " The flames carried him 
to those worlds." — M. Denton. 

3109. INIQUITY, Curiosity about. I believe 
three-fourths of the young men who are ruined in 
our cities are ruined for the simple reason that they 
went to look at iniquity. They had at first no idea 
of participation. ... In 1794, during the Reign of 
Terror in Paris, there were people who, to hide from 
their persecutors, got into the sewers, under the city, 
and went on mile after mile, amid the stifling atmos- 
phere, poisoned and exhausted, coming out, after 
a while, at the River Seine, where they washed and 
breathed again the pure air. But, alas ! that so 
many men who attempt to explore underground 
New York life never come to a River Seine, where 
they can wash, and they horribly die in the sewers ! 
— Talmage. 

3110. INIQUITY, Sentence pronounced against. 

In the year 1572, on the afternoon of one of those 



sunny days that make the hill-tops around Auld 
Reekie golden in their glory, intelligence reached 
the town that the pious Coligni, Admiral of France, 
the brave, generous head of the Protestant cause 
in Middle and Southern Europe, was murdered 
in Paris by the orders of Charles IX. He was 
Knox's old friend, and the shock was terrible. But 
worse news was stalking through Prance, knee-deep 
in blood. There was to be a general massacre of 
French Protestants. And there was. It was the 
black day of Christendom, the massacre of St. 
Bartholomew. This intelligence, producing the 
utmost consternation and horror in Scotland, in- 
flicted a deep wound on the exhaustive spirit of 
John Knox. Having been conveyed to his pulpit, 
and summouing the remainder of his strength, he 
thundered "the vengeance of Heaven against that 
murderer and traitor, the King of France." " Go ! " 
he said, addressing Le Croe, the French ambassador, 
whom he saw among the crowd — "Go, tell your 
master that sentence against him is pronounced, 
that Divine vengeance will never more be lifted 
from his house, that no son proceeding from his 
loins shall enjoy his kingdom in peace, and that 
his name shall be execrated to posterity ! " — N. S. 
Dodge. 

3111. INJURY, forgotten. A great man, having 
injured a philosopher, sent his servant to entreat 
him that he would not write against him, by whom 
he returned this answer, that he was not at leisure 
to think of him. 

3112. INJURY, Illustration of. A Pittsburg 
newspaper tells of two thieves who robbed a gentle- 
man one night of a box he was carrying under his 
arm with great care. The gentleman was a natura- 
list, and the box contained four rattlesnakes. The 
rascals must have experienced a sensation when they 
opened the box and divided this booty. While we 
laugh over their consternation, yet we may see in 
their cupidity and disappointment a picture of what 
transpires very frequently, and possibly very near 
at home. Every man who does his neighbour a 
wrong has stolen a snake, and must carry it with 
him to the judgment, unless restitution is made. 

3113. INJUSTICE, a pollution. Louis the Four- 
teenth had granted a pardon to a nobleman who had 
committed some very great crime. M. Voisin, the 
Chancellor, ran to him in his closet and exclaimed, 
" Sire, you cannot pardon a person in the situation 

of M. ." "I have promised him," replied the 

King, who was ever impatient of contradiction j 

"go and fetch the great seal." "But, sire" 

"Pray, sir, do as I order you." The Chancellor 
returns with the seals ; Louis applies them himself 
to the instrument containing the pardon, and gives 
them again to the Chancellor. " They are polluted 
now, sire," exclaims the intrepid and excellent 
magistrate, pushing them from him on the table ; 
"I cannot take them again." "What an imprac- 
ticable man ! " cries the monarch, and throws the 
pardon into the fire. " I will now, sire, take them 
again," said the Chancellor ; " the fire, you know, 
purines everything." 

3114. INJUSTICE, Hatred of. Lord Lawrence, 
overhearing some young officers, who were out 
shooting, congratulating each other, more suo, that 
" a good stiff rule " was still going on in the city, 
and that a Goojur prisoner, who had been sen- 



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INSINCERITY 



tenced to death before his arrival, had been exe- 
cuted, inadvertently or not, in defiance of his orders, 
as soon as his back was turned, went back in 
high wrath to Delhi, and gave what is believed to 
have been the severest reprimand ever given by 
hirn. "Write," he said to his secretary (now Sir 
Richard Temple), "a severe dispatch, condemning 
what has been done." Temple did as he was told. 
"Write it much more strongly," he said. In vain, 
soon afterwards, as he and the secretary were 
driving out together, idid the magistrate of the city 
press strongly that some of the expressions might 
be modified. " No ; " said Lawrence, " there is not 
a word of it I will alter. It is not half strong 
enough." 

3115. INJUSTICE, Weight of. One of the 

Moorish kings of Spain wished to build a pavilion 
on a field near his garden, and offered to purchase 
it of the woman to whom it belonged, but she would 
not part with what her fathers had owned. The 
King then seized the field, and the poor woman com- 
plained to the cadi, or judge, who promised to do 
all in his power to help her. One day, while the 
King was in the field, the cadi came to him with an 
empty sack, and asked permission to fill it with the 
earth on which he was standing. When it was 
filled he asked the King to help him put it on his 
horse. The King laughed, and tried to lift the sack, 
but soon let it fall, complaining of its great weight. 
" It is, however," said the cadi, " only a small part 
of the ground which thou hast wrested from one of 
thy subjects. How, then, wilt thou bear the weight 
of the whole field when thou shalt appear before the 
Great Judge laden with this iniquity ? " The King 
felt the reproof, and not only restored the field, but 
gave the woman the building he had erected, and 
all it contained. 

3116. INNOCENCE, Power of. When men de- 
clared the possibility of walking on hot iron if the 
heart were pure and the conscience unstained, they 
did but figure the great power of innocence. Una 
with her lion is but weak, but Una in her innocence 
is strong. — George Dawson. 

3117. INNOCENCE, Power of. A young widow, 
a Christian woman, with two children, was living 
in the city of Berlin. One evening she had to be 
away for a while. During her absence a man 
entered her house for the purpose of robbing her. 
But "the Lord who pi-ovides" protected her. On 
returning she found a note on the table which read 
as follows : — " Madam, I came here with the inten- 
tion of robbing you ; but the sight of this littje 
room, with the religious pictures hanging around, 
and those two sweet-looking children quietly sleep- 
ing in their little bed, touched my heart. The small 
amount of money lying on your desk I leave un- 
touched, and I take the liberty of adding fifty 
dollars besides." The hearts of men are in the hands 
of God, and "He turneth" them as the "rivers of 
water " are turned. — Henry T. Williams [abridged). 

3118. INNOCENCE, Power of. Sir Lindorm 
Ribbing having been beheaded by King Christian 
of Sweden, the tyrant cruelly ordered that his two 
little boys should also be led to the scaffold, fearing 
that they might grow up to avenge their father's 
death. When the head of the eldest child fell, the 
younger turned innocently and winningly to the 
executioner and said, "Please, my good man, don't 



stain my shirt with blood like my brother's, or 
my mother will whip me when I return home." 
"Child," answered the headsman, "I would rather 
bloody my own shirt than yours," and turning 
away from his fearful work, said, "I cannot do it" 
The King, insatiable still, had executioner and child 
both put to death. — A. Alberg. 

3119. INQUISITION, War against. Thomas 
Maynard, English consul, was thrown into the 
prison of the Inquisition at Lisbon, under pretence 
that he had said or done something against the 
Roman religion. Mr. Meadows, who was then 
Resident, advised Cromwell of the affair, and being 
directed by him, demanded of the King of Portugal 
the liberation of Maynard. The King told him he 
had no authority over the Inquisition. The Resi- 
dent sent this answer to Cromwell, from whom he 
received instructions to tell the King that, since His 
Majesty had declared that he had no power over 
the Inquisition, he was commanded by Cromwell 
to declare war against the Inquisition itself. This 
declaration so terrified the King and the Inquisition, 
that they opened the prison doors and gave the 
consul liberty to go out. He, however, refused to 
go out privately, and required that he should be 
honourably brought forth by the Inquisition. 

3120. INSENSIBILITY, comes from use. As 

a miller hears his wheels as though he did not hear 
them, or a stoker scarcely notices the clatter of his 
engine after enduring it for a little time, or as a 
dweller in London never notices the ceaseless grind 
of the traffic, so do many members of our congre- 
gations become insensible to the most earnest ad- 
dresses, and accept them as a matter of course. 
The preaching and the rest of it get to be so usual 
that they might as well not be at all. — Sturgeon. 

3121. INSENSIBILITY, produced by undue love 

of pleasure. In the village in which I lived for 
many years, there was a ball but a few steps from 
my house, and one of the young ladies who was to 
be there died suddenly on the very day of the ball. 
It was proposed by one of the managers to post- 
pone the dance, but the others would not consent ; 
and on it went, although the corpse lay directly in 
front of the ball-room, and the dim light in the 
room where it lay could be seen by every dancer, 
and the sound of the music and dancing disturbed 
the melancholy watchers. Who can doubt that 
such amusements blunt the finer sentiments of our 
nature, and weaken even the humane feelings of 
their votaries. Congress will adjourn at the an- 
nouncement of the death of one of their number ; 
but a similar announcement procures not the ad- 
journment of a ball. — New York Observer. 

3122. INSIGNIFICANT things, not to be de- 
spised. There was a diminutive dwarf, who asked 
a King to give him all the ground he could cover 
with three strides. The King, seeing him so small, 
said " Certainly ; " whereupon the dwarf suddenly 
shot up into a tremendous giant, covered all the 
land with his first stride, all the water with the 
second, and with the third knocked the King 
down ana took his throne. — New Cyclopaedia of 
Anecdote. 

3123. INSINCERITY, Test of. The Khdja had 
a lamb, and his friends devised a plan to get a share 
of it. One of them met him, as if by accident, and 



INSPIRATION 



(, 327 ) INSTRUMENTS 



said, " What do you intend to do with this lamb, 
O Khdja ? To-morrow is the Last Day ; come, let 
us kill and eat it." The Kh6ja paid little atten- 
tion to him. A second companion came up and 
said the same ; in short, they all came up and said 
the same, till at length the Khdja professed to be- 
lieve them. " Since it is thus," quoth he, " be wel- 
come, my friendo ; let us go to-day into the fields 
and kill the lamb, and pass our last moments 
merrily in a little feast." They all agreed, and 
took the lamb and went into the fields. " O my 
friends," said the Khdja, " do you all amuse your- 
selves while I cook the lamb." So they all took 
off their cloaks and turbans, laid them beside him, 
and went away to stroll about the plain. Without 
delay the Khdja lighted a great fire, threw all the 
clothes into it, and began to cook the lamb. Shortly 
afterwards his friends say to one another, " Let us 
see what the lamb is like, and eat it." They ap- 
proached, and seeing that the Khdja had thrown 
all their clothes into the fire, " Art thou mad ? " 
cried they. "Why hast thou destroyed our clothes ? " 
"O sirs," answered the Khdja, "do you not, then, 
believe your own words, with which you have per- 
suaded me ? If to-morrow be the Last Day, what 
need have you of clothes ? " — From the Turkish. 

3124. INSPIRATION, and human life. When 
the French army went down into Egypt under 
Napoleon, an engineer, in digging for the founda- 
tion of a fortress, came across a tablet which has 
been called the Rosetta stone. There were inscrip- 
tions in three languages on that Rosetta stone. 
Scholars, by studying out the alphabet of hierogly- 
phics from that stone, were enabled to read ancient 
inscriptions on monuments and on tombstones. 
Well, my friends, many of the handwritings of 
God in our life are indecipherable hieroglyphics ; 
we cannot understand them until we take up the 
Rosetta stone of Divine inspiration, and the explana- 
tion all comes out and the mysteries vanish, and 
what was before beyond our understanding now is 
plain in its meaning, as we read, " All things work 
together for good to those who love God." 

.3125. INSPIRATION, and truths not percep- 
tible to the senses. The New York Sun says that 
not only have excellent photographs of the heavenly 
bodies been obtained, and an absolutely accurate 
picture of the skies secured for permanent examina- 
tion and study, but it has been found that the 
camera reveals stars invisible even with the aid of 
the most powerful telescope in existence. This is 
due to the fact that the camera is able by continued 
exposure to obtain an image of an object which may 
be so faint that a shorter exposure would give no 
image. This, of course, is a power that the eye does 
not possess. It is equivalent to being able to see 
plainly by long gazing what cannot be seen at all 
by a brief inspection. A notable instance of this 
power is seen in photographs of the Pleiades, the 
group of stars mentioned in Job xxxvi. 31. Here 
a nebula is shown in the photograph which the eye 
cannot perceive in the sky, but which undoubtedly 
exists. Astronomers believe in the revelations of 
the camera, though they are not confirmed by actual 
observation. Their example may be commended 
to men who reject the inspired revelation of the 
Bible, and refuse to exercise faith when they are 
asked to accept spiritual truth not perceptible to 
the senses. 



3126. INSPIRATION, Belief in. When dining 
with a friend one of the guests ventured to ask, in 
general terms, "Surely there is no one here so anti- 
quated as to believe in the inspiration of Scripture? " 
" Yes I do," said George Moore from the other side 
of the table, " and I should be very much ashamed 
of myself if I did not." Silence followed, and the 
subject was changed. The ladies went to the 
drawing-room, and the gentlemen followed. " Can 
you tell me," asked the non-believer in inspiration 
of a lady, " who is the gentleman who so promptly 
answered my inquiry in the dining-room ? " " Oh 
yes ! He is my husband." " I am sorry," said he, 
" you have told me that so soon, for I wished to say 
that I have never been so struck with the religious 
sincerity of any one. I shall never forget it." — 
Samuel Smiles. 

3127. INSPIRATION, Faithfulness of. If it 

could be said of Suetonius that, in writing the lives 
of the twelve Caesars, he tooJc the same liberty to set 
down their faults that they took to commit them, 
how much more truly may this be said of the holy 
penmen, they spared not themselves, much less 
their friends ! — Trapp. 

3128. INSPIRATION, Tribute to. Niebuhr, one 
of the greatest of German historians, though scepti- 
cal himself and a bitter writer against those holding 
opposite views, could yet feel it right to educate 
his son in a way that must have led to the deepest 
reverence for the very letter of the inspired records. 
These are his own words: — "He (his son) shall believe 
in the letter of the Old and New Testaments, and 
I shall nurture in him, from his infancy, a firm 
faith in all that I have lost or feel uncertain about." 
— Canon Conway. 

3129. INSTRUCTIONS, need to be repeated 

It is said that the mother of John Wesley was 
obliged to tell her son the same thing over many 
times. One day his father inquired why she told 
that child the same simple thing over and over 
again, nineteen or twenty times, since he failed so 
continually to remember it. Her patient reply 
was, " Perhaps he will remember it the twentieth 
time." — Christian Age. 

3130. INSTRUMENTS, God's choice of. The 

following address was delivered in the hearing of 
the Rev. Henry Townley by a native convert, who 
had originally belonged to one of the lowest castes, 
to a number of his countrymen, among whom were 
some of the superior castes. "I am, by birth, of 
an insignificant and contemptible caste — so low, 
that if a Brahmin should chance to touch me, he 
must go and bathe in the Ganges for the purpose 
of purification ; and yet God has been pleased to 
call me, not merely to the knowledge of the gospel, 
but to the high office of teaching it to others. My 
friends, do you know the reason of God's conduct ? 
It is this. If God had selected one of you learned 
Brahmins, and made you the preacher, when you 
were successful in making converts by-standers 
would have said it was the amazing learning of the. 
Brahmin and his great weight of character that 
were the cause ; but now, when any one is converted 
by my instrumentality, no one thinks of ascribing 
any of the praise to me, and God, as is His due, has 
all the glory." 

3131. INSTRUMENTS, God's, to be kept pure. 

How diligently the cavalry officer keeps his sabre 



INSULT 



( 328 ) 



INTEMPERANCE 



clean and sharp ! Every stain he rubs off with the 
greatest care. Remember you are God's sword, His 
instrument — I trust, a chosen vessel unto Him to 
bear His name. In great measure, according to the 
purity and perfection of the instrument will be the 
success. It is not great talents God blesses so much 
as likeness to Jesus. — M'Cheyne. 

3132. INSULT, Bearing. When Xavier preached 
in one of the cities of Japan some of the multitude 
made sport of him. One man, more wanton than 
the rest, went to liim while he addressed the people, 
feigning that he had something to communicate 
in private. Upon his approach Xavier leaned his 
head to learn what he had to say. The scornerthus 
gained his object, which was to spit freely upon the 
face of the devoted missionary, and thus insult him 
in the most public manner. The missionary, with- 
out speaking a word or making the least sign of 
anger or emotion, took out his handkerchief, wiped 
his face, and continued his discourse as if nothing 
had occurred. By such an heroic control of his 
passions the scorn of the audience was turned into 
admiration. The most learned doctor of the city, 
who happened to be present, said to himself that a 
law which taught men such virtue, inspired men 
with such unshaken courage, and gave them so per- 
fect a victory over themselves could not but be 
from God. 

3133. INSULT, Bearing. Passing up the street 
one evening, a drunken man knocked Mr. Kilpin 
down, and rolled him into the gutter, exclaiming, 
" That's the place for you, John Bunyan ! " The 
good man arose calmly, and returning to his family, 
related the circumstance, adding that the honour of 
hearing such a name had outweighed the insult. — 
Arvine, 

3134. INTEGRITY, Fearlessness of. Julius 
Drusus, a Roman tribune, had a house that in many 
places lay exposed to the view of the neighbourhood. 
A person came and offered that for five talents he 
would so alter it that it should not be liable to that 
inconvenience. " I will give thee ten talents," said 
Drusus, " if thou canst make my house conspicuous 
in every room of it, that so all the city may behold 
in what manner I lead my life." — Arvine. 

3135. INTEGRITY, not to be bribed. During 
the American Revolution, while General Reed was 
President of Congress, the British Commissioners 
offered him a bribe of ten thousand guineas to desert 
the cause of his country. His reply was, " Gentle- 
men, I am poor, very poor ; but your King is not 
rich enough to buy me." 

3136. INTEGRITY, Perfect. Among the Alps 
alone are found men rustic without being ferocious, 
civilised without being corrupted. The following 
trait is as characteristic as it is singular. Frantz went 
one evening to Gaspard, who was mowing his field. 
"My friend," said he, "the time is come to get up 
this hay. You know there is a dispute about the 
meadow, to whom it belongs, you or me ; to decide 
the question I have assembled together the appointed 
judges at Salenche ; so come with me to-morrow 
and state your claims." "You see, Frantz," an- 
swered Gaspard, " that I have cut the grass ; it is, 
therefore, absolutely necessary that I should get it 
up to-morrow ; I cannot leave it." " And I cannot 
send away the judges, who have chosen the day 
themselves. Besides, we must know to whom the 



meadow belongs before it is cleared." They debated 
some time. At length Gaspard said to Frantz, " Go 
to Salenche, tell the judges my reasons as well as 
your own for claiming the meadow, and then I 
need not go myself." So it was agreed. Frantz 
pleaded both for and against himself, and, to the 
best of his power, gave in his own claims as well as 
those of Gaspard. When the judges had pronounced 
their sentence he returned to his friend, savins", 
"The meadow is thine; the sentence is in thv 
favour, and I wish you joy." Frantz and Gaspard 
ever afterwards remained friends. — Paxton Hood. 

3137. INTELLECT, A consecrated. The curate 
who attended Pascal on his dying bed, struck with 
the triumph of religion over the pride of an intellect 
which continued to burn after it had ceased to 
blaze, would frequently exclaim, " He is an infant ! 
— humble and submissive as an infant ! " — Life of 
Pascal. 

3138. INTELLECT and spirit, Insight of. It 

has been said that when the great English anato- 
mist, Hunter, died, leaving the results of his life- 
long observations and his classification in unpub- 
lished manuscripts, his fraudulent brother-in-law, 
wishing to appropriate the system as his own, burnt 
the work and fancied his guilty secret safe. But 
the scholar had recorded his thoughts in another 
volume. When competent naturalists opened his 
museum of specimens, preserved in the Royal 
College of Surgeons, there, on the cases, they could 
read off, in the exact arrangement of his specimens, 
as clearly as in words, his whole theory of the 
animal kingdom. And if even the intellect rises 
to these noble freedoms and independences, in its 
insight, how much more the spirit, which, because it 
dwelleth in love, is born of God, and dwelleth in 
God, already, and for ever. — Huntington. 

3139. INTELLECT, Obscuration of. When that 
venerable and dear old man, my father, for a year 
was without the knowledge of himself, it was to me 
the most piteous, the most utterly unbearable, of 
all earthly spectacles, unrelieved but by this single 
thought— "Old patriarch, your light has not gone 
out. It is merely obscured by some film of the flesh. 
It shall not be quenched. And ere long the blow 
shall come that shall break this casket and let it 
out. You are grander than you ever were, and 
nearer to royalty, always royal. " — Beecher, 

3140. INTEMPERANCE, and men of genius. I 

dined with Mr. Addison and Dick Stuart. They 
were half fuddled, but not I j for I mixed water 
with my wine, and left them together between nine 
and ten. — Dean Swift. 

3141. INTEMPERANCE, and men of genius. It 

was at Dumfries that Burns's story first became 
really tragic. ... As in Edinburgh at that time, 
there was a good deal of tavern life and much hard 
drinking at dinner and supper parties and the like. 
Burns was famous — he had lived in Dukes' houses, 
he corresponded with celebrated men, he could talk 
brilliantly, he had wit for every call as other men 
had spare silver, he could repeat his last poem or 
epigram — and as a consequence his society was in 
great request. It was something to have dined or 
supped in the company of Burns — if one was not 
the rose, it was at least something to have been 
near the rose — and the host was proud of him, as 
he was proud of his haunch of venison, his claret, 



INTEMPERANCE 



( 329 ) 



INTEMPERANCE 



his silver epergne. Burns's good things circulated 
with the wine ; his wit gave a new relish to the 
fruit and kindled an unwonted splendour in the 
brains of his listeners. Strangers passing through 
Dumfries . . . invited him to the inns in which they 
were living; Burns consented; frequently the revel 
was loud and late, and when he rose — after the sun 
3ometimes — he paid his share of the lawing " with 
a slice of his constitution." — Alexander Smith. 

3142. INTEMPERANCE, and men of genius. 

The same night in which Sheridan had electrified 
Parliament with his eloquence he might have been 
picked up drunk in the streets. — Knight. 

3143. INTEMPERANCE, and men of genius. 

Robert Eergusson was the poet of Scottish city life, 
or rather the laureate of Edinburgh. . . . His dis- 
sipations were always on the increase, his tavern life 
and boon companions hastening him on to a pre- 
mature and painful death. His reason first gave 
way. . . . He was sent to an asylum for the insane. 
After about two months' confinement he died m his 
cell. — Chambers {condensed). 

3144. INTEMPERANCE, and men of genius. 

On one occasion he (Burns) went to a party at the 
Globe Tavern, where he waited late, and on his way 
home, heavy with liquor, he fell asleep in the open 
air. The result, in his weakened state of body, was 
disastrous. He was attacked by rheumatic fever, 
his appetite began to fail, his black eyes lost their 
lustre, his voice became tremulous and hollow. 
Death came in the following July. — Alexander 
Smith. 

3145. INTEMPERANCE, and men of genius. 

Edgar Allan Poe, the poet, was engaged to marry 
one of the most brilliant young women of New 
England. After the banns were published he was 
seen reeling through the streets of the city which 
was the lady's home ; and in the evening that should 
have been the evening before the bridal, in his 
drunkenness, he committed at her house such out- 
rages as made necessary a summons of the police. 
He was afterwards found in the streets of Baltimore 
drunk and dying, and closed his life in the hospital. 
— Little s Historical Lights. 

3146. INTEMPERANCE, and men of genius. 

A story of genius in ruins rises on my mind. In 
one of the older colleges in Massachusetts, some 
twenty or twenty-five years since, there was seen a 
youth of the highest promise, bearing an honoured 
name, and concentrating in his own intellect the 
moral power of two generations of his ancestors. 
He was a prodigy of learning. While others of his 
class were slowly plodding through the daily tasks 
in Xenophon he would be reading the Greek tra- 
gedians con amore. He seized a language almost 
by intuition, and his heart entered into the heart 
of antiquity, as he read the language of the old and 
buried nations. Called upon by the officers of the 
college to read dissertations in the chapel upon ab- 
struse and difficult subjects, he was accustomed to 
read them from blank papers, pouring forth spon- 
taneous bursts of argument that thrilled while 
they convinced, and charmed while they persuaded. 
With Euclid, Newton, and Laplace he seemed 
as familiar as with Homer and 2Eschylus, and he 
levied large tribute from the lore of every nation 
under heaven. His person was fautless ; his hair 
ike the raven's wing ; his eye like the eagle's. By 



an anomaly in American colleges, he demanded and 
received his first and second degrees from his Alma 
Mater on the same day, and on the same evening 
he was joined in the holy bonds of wedlock with 
one of the most charming nymphs in the vale that 
embosoms the college. His course was still onward 
and upward. His profession, the law, led him to 
the highest office of advocacy in the state. He was 
Attorney-General at an age when most students 
are admitted to the bar. Suddenly, when as yet no 
one knew the cause, he resigned his high appoint- 
ment, giving no reasons. He was a secret drunkard ! 
Too high was his sense of honour and the impor- 
tance of his station to entrust himself longer with 
the destinies of society. I turn with horror from 
the years of degradation that followed. He sank 
like a mighty ship in mid ocean, not without many 
a lurch, many a sign of righting once more to plough 
the proud seas that were destined to entomb him 
for ever. 

3147. INTEMPERANCE, and the ministry. A 

clergyman in Illinois fell into drinking habits, and 
fell so low as to bring himself to grief and his 
church to reproach. It became necessary for him 
to retire from his pastoral office. At the close of a 
sermon which was preached by a neighbouring 
pastor the fallen minister tearfully addressed the 
congregration as follows : — " As a man, I have the 
highest conception as to what the life and character 
of a minister of the gospel should be. I know that 
he should lead a consistent and upright life, that he 
can be looked to by the community as an example 
of purity and righteousness. Knowing that my 
life has not been such in all respects, I desire to 
tender to this church, for which I have laboured so 
long, my resignation. You are aware that I refer 
to my sin of intemperance. This may be my last 
opportunity of addressing you, and I want to ask 
you that you will not charge this great shame to 
the religion of Christ. It teaches better things. 
Charge it to my own depravity and sinful nature. 
To you who have not this habit it is strange that I 
should thus yield to temptation. I well remember 
the time when I thought it strange that others 
drank and ruined themselves with alcohol. I am 
glad that there are so many young men here this 
morning, that I may lift my voice in warning, and 
beg them to profit by my example. You think now 
that you are strong, and in no danger. I well 
remember the time when I believed the same. 
Twelve years ago, when I reached forth my inex- 
perienced hand and took the intoxicating cup, I 
thought I was strong ; but I developed a habit 
that now holds me in chains, and in the most 
awful slavery that humanity was ever subjected to. 
It holds me in its embrace when I seek my bed for 
repose, it disturbs my dreams during the weary 
hours of night, and seizes me as its prey when I 
rise up in the morning to enter upon the duties of 
the day. Profit, oh ! profit by my example ! See 
what it has done for me." — Christian Age. 

3148. INTEMPERANCE, Abolition of. An 

Irishman was once sweeping out a room, when a 
friend remarked, " You are sweeping out your room, 
then, Paddy?" The Irishman replied, "No, I'm 
a-sweeping out the dirt ; but I shall leave the 
room." This is what I, and those with whom I 
work, want to do. It is said that the trade is 
perfectly legal. I know it is, but so was the slave- 
trade. Christian ministers were to be found who 



INTEMPERANCE 



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INTUITIONS 



supported this vile traffic, and opposed Macaulay 
and my grandfather with the Bible in their hands. 
Notwithstanding this the consciences of Englishmen 
spoke out ; our countrymen rose up and swept the 
horrible system away. The abolition of slavery 
was the death-knell of similar evils. I have to ask 
temperance men to be patient, careful ; to bear 
witness for their cause, and to work for the Lord. 
Canon Basil Wilier force. 

3149. INTEMPERANCE, Signs of. I remember 
the case of a man whose appearance had undergone 
a marked change. He had given way to drink ; his 
swollen face and generally bloated appearance told 
what a miserable slave to intemperance he had 
become. On a certain occasion a friend said to him, 
" May I speak with you ? " " Certainly you may," 
he replied. " Well, friend, the truth is, you have 
given way to drink until, unconsciously to yourself, 
perhaps, you are the victim of intemperance." 
"Me!" said the man with, surprise. "I am not 
indeed ; you are mistaken." " No," said the faithful 
friend, who was not to be put off or cheated by 
this outspoken but deceitful denial ; " you have but 
to look in the glass. Nothing but excessive drink- 
ing could produce the swollen features,'' flushed 
cheeks, and discoloured eyes which you now have. 
Eight years since you looked clean, sober, healthy ; 
now you have the testimony of your own experience 
and the faithful witness of the mirror against you." 
This is the glass drinking men should look into. — 
Henry Varley. 

3150. INTEMPERANCE, the secret of ruin. A 

collier brig was stranded on the Yorkshire coast, 
and I had occasion to assist in the distressing service 
of rescuing a part of the crew by drawing them up 
a vertical cliff, two or three hundred feet in altitude, 
by means of a very small rope, the only material at 
hand. The first two men who caught hold of the 
rope were hauled safely up to the top ; but the 
next, after being drawn to a considerable height, 
slipped his hold and fell ; and with the fourth and 
last who ventured upon this only chance of life the 
rope gave way, and he also was plunged into the 
foaming breakers beneath. Immediately afterwards 
the vessel broke up, and the remnant of the ill-fated 
crew perished before our eyes. What, now, was the 
cause of this heartrending event? Was it stress 
of weather, or a contrary wind, or unavoidable 
accident ? No such thing. It was the entire want 
of moral conduct in the crew. Every sailor, to a 
man, was in a state of intoxication ! The helm was 
entrusted to a boy ignorant of the coast. He ran 
the vessel upon the rock at Whitby, and one-half of 
the miserable dissipated crew awoke to consciousness 
in eternity." — Dr. Scoresby. 

3151. INTENTIONS, Good. Darwin's suggestion 
as to the evolution of the eagle's wings was an in- 
structive one. The desire to ascend was there before 
the wings, and through countless ages of develop- 
ment the process of formation and adaptation went 
on, until at length, with mighty pinions, twelve feet 
from tip to tip, the eagle soared upwards towards 
the sun. Of us it might be said that every well- 
meant trial and intention was part of a great process ; 
each started some feather in the eagle's wing. — Dr. 
Colyier. 

3152. INTERPOSITION, Providential. A Pro- 
testant, in the days of Queen Mary, of the name of 



Barber was sentenced to be burned. He walked 
to Smithfield, was bound to the stake, the faggots 
were piled around him, and the executioner only 
waited the word of command to apply the torch. 
At this crisis tidings came of the Queen's death ; 
the officers were compelled to stay proceedings till 
the pleasure of Elizabeth should be known ; and 
thus the life of the good man was spared, to 
labour successfully in the service of the Church. — 
Memoirs of William Whiston. 

3153. INTIMATION, A prophetic. In after 

years he (Mr. Knill) was heard to say he felt a 
singular interest in me, and an earnest expecta- 
tion for which he could not account. Calling the 
family together, he took me on his knee, and I dis- 
tinctly remember his saying, " I do not know how 
it is, but I feel a solemn presentiment that this 
child will preach the gospel to thousands, and God 
will bless him to many souls. So sure am I of this, 
that when my little man preaches in Rowland Hill's 
chapel, as he will do one day, I should like him 
to promise me that he will give out the hymn 
commencing — 

' God moves in a mysterious way 
His wonders to perform.' " 

This promise was, of course, made, and was followed 
by another, namely, that at his express desire I 
would learn the hymn in question, and think of 
what he had said. The prophetic declaration was 
fulfilled. When I had the pleasure of preaching 
the word of life in Surrey Chapel and also at 
Wooton-under-Edge the hymn was sung in both 
places. — C. H. Spurgeon. 

3154. INTOXICATION, no excuse for sin. By 

one of the laws of Pittacus, one of the seven wise 
men of Greece, every fault committed by a person 
when intoxicated was deemed worthy of a double 
punishment. 

3155. INTUITIONS, come from God. Admiral 

Sir Thomas Williams, a straightforward and excel- 
lent man, was in command of a ship crossing the 
Atlantic. His course brought him in sight of the 
island of Ascension, at that time uninhabited, and 
never visited except for the purpose of collecting 
turtles. The island was barely descried on the 
horizon, but as Sir Thomas looked at it he was 
seized by an unaccountable desire to steer towards 
it. His desire became more and more urgent and 
distressing, and foreseeing that it would soon be 
more difficult to gratify it, he told his lieutenant 
to prepare to "put about ship" and steer in that 
direction. The officer ventured respectfully to re- 
present that changing their course would greatly 
delay them ; that just at that moment the men 
were going to "their dinner ; that at least some delay 
might be allowed. These arguments, however, only 
increased the Admiral's anxiety, and the ship was 
steered towards the island. All eyes were fixed 
upon it ; and soon something was perceived on the 
shore. "It is white — it is a flag — it must be a 
signal ! When they neared the shore it was ascer- 
tained that sixteen men, wrecked on the coast many 
days before, and suffering the extremity of hunger, 
had set up a signal, though almost without hope of 
relief. What made the Admiral steer his ship in 
the very opposite direction to what he and his crew 
wanted but the superhuman Spirit of God ? — Henry 
T. Williams [abridged). 



INVITATIONS 



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JESUS 



3156. INVITATIONS, Repeated. I have heard 
that in the deserts, when the caravans are in want 
of water, they are accustomed to send on a camel, 
with its rider, some distance in advance ; then, 
after a little space, follows another ; and then, at a 
short interval, another. As soon as the first man 
finds water, almost before he stoops down to drink 
he shouts aloud, " Come 1 " The next one, hearing 
the voice, repeats the word, "Come/" while the 
nearest again takes up the cry, " Come! " until the 
whole wilderness echoes with the word, " Come ! " 
So in that verse the Spirit and the bride say, first 
of all, " Come ! " and then let him that heareth say, 
" Come'! and whosoever is athirst, let him come, and 
take of the water of life freely." — Spurgeon. 

3157. JEALOUSY, and envy, Meanness of. The 

most gifted men that I have known have been the 
least addicted to depreciate either friends or foes. 
Dr. Johnson, Mr. Burke, and Mr. Fox were always 
more inclined to overrate them. Your shrewd, sly,' 
evil-speaking fellow is generally a shallow person- 
age, and frequently he is as venomous and as false 
when he flatters as when he reviles — he seldom 
praises John but to vex Thomas. — Sharp's Con- 
versation. 

3158. JEALOUSY, between rich and poor. At 

Avignon I saw some large baths in the garden by 
the temple of Diana, built on the foundations of 
the old Roman ones. " Does anybody bathe here 
now ? " we asked, for we could see no materials for 
the purpose. " No," the guide answered. "Before 
the Revolution the rich used to bathe here ; but 
they wanted to keep the baths to themselves, and 
the poor wanted to come too, and now nobody 
comes." What an epitome of a revolution ! — 
Augustus Hare's Guesses at Truth. 

3159. JEALOUSY, Effects of. A wrestler was 
so envious of Theagenes, the prince of wrestlers, 
that he could not be consoled in any way ; and after 
Theagenes died and a statue was lifted to him in a 
public place, his envious antagonist went out every 
night and wrestled with the statue, until one night 
he threw it, and it fell on him and crushed him to 
death. So jealousy is not only absurd, but it is 
killing to the body, and it is killing to the soul. — 
Talmage. 

3160. JESTING, Fear of. Solon, who was always 
willing to hear and to learn, and in his old age more 
inclined to anything that might divert and enter- 
tain, particularly to music and good-fellowship, 
went to see Thespis himself exhibit, as the custom of 
the ancient poets was. When the play was done 
he called to Thespis, and asked him if he was not 
ashamed to tell so many lies before so great an 
assembly. Thespis answered, it was no great 
matter if he spoke or acted so in jest. To which 
Solon replied, striking the ground violently with his 
staff, " If we encourage such jesting as this, we shall 
quickly find it in our contracts and agreements." — 
Plutarch. 

3161. JESUS, an Advocate. Hugh M'Kail, a 
Scottish Covenanter, executed at Edinburgh, prayed 
the night before he suffered, " Now, Lord, we come 
to Thy Throne — a place we have not been acquainted 
with. Earthly kings' thrones have advocates against 
poor men, but Thy Throne hath Jesus an Advocate 
for us.*' 



3162. JESUS, a personal Saviour. General 

H used to take his little son into his arms and 

talk with him about Jesus. The little boy never 
grew tired of that "sweet story." It was always 
new to him. One day, while sitting in his father's 
lap, his papa said to him, " Would my little son like 
to go to heaven?" "Yes, papa," he answered. 
" But," said the father, "how can you go to heaven ? 
Your little heart is full of sin. How can you expect 
to go where God is ? " " But all are sinners, papa," 
the little fellow answered. " That is true," replied 
the father ; " and yet God has said that only the 
pure in heart shall see Him. How, then, can my 
little boy expect to go there?" The dear little 
fellow's face grew very sad. His heart seemed full, 
and, bursting into tears, he laid his head in his 
father's bosom and sobbed out, " Papa, Jesus can 
save me." — New Cyclopaedia of Anecdote. 

3163. JESUS, Beauty of. Whenever I think of 
the bright and morning star I am reminded of my 
first visit to Switzerland a good many years ago. 
We went up from Geneva to the valley of Cha- 
mouni, to see Mont Blanc. I wanted very much 
to see how that great mountain would look when 
the sun was rising on it. So on the next morning 
I got up between three and four o'clock, to be in 
good time to see the sun rise. All alone I walked 
quietly down the valley. It was a beautifully clear 
night or rather morning, though it was still quite 
dark. There was no mist around the mountain, 
and not a cloud in the sky. The summit of Mont 
Blanc is a great rounded dome of snow. This was 
lifted far up into the clear dark sky ; and right 
over the top of the mountain I saw the morning 
star. How calm it seemed there ! How soft and 
silvery was the light it shed ! How brightly and 
beautifully it was shining down on the snowy 
summit of that great mountain*. It was one of the 
most lovely sights I ever saw. As I walked slowly 
down the valley, looking at that beautiful star, I 
thought of these sweet words of Jesus : " I am the 
bright and morning star." — Rev. R. Newton, D.D. 
{condensed). 

3164. JESUS, Communion with. A good minis- 
ter of the gospel was visiting among the poor 
one winter's day in a large city in Scotland. He 
climbed up into a garret at the top of a very high 
house. He had been told that there was a poor 
old woman there that nobody seemed to know about. 
He went on climbing up, till he found his way into 
that garret-room. As he entered the room he 
looked around. There was a bed and a chair, and 
a table with a candle burning dimly on it, a very 
little fire on the hearth, and an old woman sitting 
by it with a large Testament on her lap. The 
minister asked her what she was doing there. She 
said she was reading. "Don't you feel lonely 
here?" he asked. "Na, na," was her reply. 
" What do you do here all these long winter 
nights ? " " Oh," she said, "I just sit here, wi' me 
light, and wi' me fire, and wi' me Testament on my 
knees, talking wi' Jesus." — Rev. R. Newton, D.D. 

3165. JESUS, in this life. "I want," said a 
young corporal one day to Hedley Vicars, " to have 
more of Jesus in this life." Christ crucified is not 
a mere fund in reserve — a kind of extreme unction 
to help men to die in peace ; it is the power which 
is daily to move the life, that they may live in 
holiness. 



JESUS 



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JESUS 



3166. JESUS, Looking to. The man that tra- 
vels with his face northwards has it grey and cold. 
Let him turn to the warm south, where the mid-day 
sun dwells, and his face will glow with the bright- 
ness that he sees. " Looking unto Jesus " is the 
sovereign cure for all our ills and sins. — Maclaren. 

3167. JESUS, Looking to. The great thinker 
Bishop Butler was lying on his deathbed ; and so 
lying, he turned round and said to his chaplain, 
" I know that Jesus Christ is a Saviour, but how 
am I to know that He is a Saviour to me ? " The 
chaplain answered simply, " My lord, it is written, 
' Him that cometh unto me I will in no wise cast 
out.'" The dying Bishop paused and mused, and 
then he said, " I have often read and thought of 
that scripture, but never till this moment did I feel 
its full power, and now I die happy." 

3168. JESUS, Love of. "I observed a little 
Namaqua girl in my house," says Mr. Schmelen, 
" about eight years of age, with a book in her hand, 
instructing another girl about fourteen very accu- 
rately. When I asked her if she loved the Lord 
Jesus, she answered, 'Yes, I do, and I desire to 
love Him more.' I inquired why she loved Him, 
since she had never seen Him ? She answered, 
' He loved me first, and died for me on the cross, 
that I might live.' When I asked if the Lord 
Jesus Christ would love little children, she could 
answer no more for weeping, and then fainted 
away. I had frequently before observed her under 
deep impressions at our meetings. She is descended 
from a wild Bushman, and was stolen from her 
people and country, but has no desire now to 
return." — Buck. 

3169. JESUS, Lover of. One cold morning, in 
London, a boy might have been seen ragged and 
miserable-looking. A gentleman passing was struck 
with his hungry appearance and abject looks, and 
after a few questions the promise of food and shelter 
for the day induced the boy to consent to attend a 
ragged school, though the condition that he should 
also learn was not so attractive to him. Poor fellow ! 
he had never known a mother's love, and his father 
was a drunkard, and paid little heed to him. The 
story of Jesus came to him as a new and wonderful 
thing. Gradually the light shone into his soul, and 
it was evident to all around that Willie was indeed 
one of Jesus' little ones. One evening he sat sing- 
ing to himself — 

"I am so glad that Jesus loves me!" 

" Stop that ! " roared his father, and Willie was 
silent, but soon, with the forgetfulness of children, 
began again, " I am so glad." This time he was 
ordered to bed ; and though he went quietly enough, 
the words kept ringing in his head, "Jesus loves 
me." In the middle of the night he was wakened 
by hearing his name called, " Willie, Willie, sing 
that again." Could it be a dream ? No ; there 
sat his father beside his bed. So Willie sang the 
hymn. " Is it all true, Willie ? " " Quite true, 
father." " O Willie, could you pray for me ? " 
" I don't know quite what to say, father." " Say 
I'm the biggest sinner on earth, but I want Jesus 
to love me and make me good." With his arms 
clasped round his father's neck Willie prayed, 
" Lord Jesus, this is my father, and he says he has 
been very wicked. O Lord J esus, make him fit to 
live with Thee in heaven, and teach him to love 



Thee." Little Willie's prayer was answered. His 
father got the forgiveness and peace he now so 
earnestly sought. 

3170. JESUS, Marks of. A slave once carried 
a message written in punctures on the skin of his 
head, which had been previously shaved bare to 
receive the writing. When his hair was grown, so 
as to hide the letter, he went unsuspected, and the 
person to whom the message was sent, having shaved 
the letter-carrier's head, read the message. The 
slave Jn old times often carried on his body the 
marks {stigmata) of his master, just as the sailor in 
our own times loves to have printed on his arm the 
initials of his own name and ship, the figure of his 
crucified Redeemer, or the anchor and cable. — Rev. 
W. W. Champneys, M.A. 

3171. JESUS, Name of. When Christian Gellert 
lay on his deathbed, at Leipsic, in great agony, he 
said to one beside him, "I cannot understand 
much now. Only let me hear you pronounce the 
name of the Redeemer ; the very mention of Him 
never fails to inspire me with fresh courage and 

joy-" 

3172. JESUS, name of, Preaching. Bernardino 
of Siena was accustomed when preaching to hold in 
his hand a tablet on which was carved, encircled 
with golden rays, the name of! Jesus. After one of 
his sermons in the great square of Santa Croce, in 
Florence, the listeners erected a monument on the 
spot, bearing the simple and single word " Jesus." 

3173. JESUS, only. Look at that heart-stricken 
woman whom the minister asked, "Are you in the 
habit of attending church?" "Yes," said she, 
" every church in town ; but I come away as bad as 
I go. I read the Bible every day — always read it. 
I am sometimes a little comforted, but it leaves 
me as wretched as ever." "Do you ever pray for 
peace ? " "I pray for peace every day, and some- 
times I get it, and then I lose it. I am a miserable 
woman. ' " Madam, when you pray, to whom do 
you pray ? " " Why, to God. To whom else should 
I pray ? " " To whom else ? Stop, now, and read this 
verse, 4 Come unto me, all ye that labour and are heavy 
laden, and I will give you rest.' Who said that ? " 
" Jesus." " Have you ever been to J esus for rest ? " 
The woman looked amazed, and the tears welled 
up into her eyes. A light like that which flooded the 
top of Mount Hermon with glory beamed upon her. 
Church, Bible, prayer, all vanishes, and her yearn- 
ing heart saw no one in the universe save Jesus 
only. She was liberated from years of bondage on 
the spot. The old burden was lifted off, and her 
feet, like hinds' feet, leaped for joy. — Ouyler (con- 
densed). 

3174. JESUS, Praise of. In one of the chuTches 
at Hamburg is a portrait of the great German 
Reformer, under which some one has admiringly 
written, " Magnus non est cui Martinus Luther 
non est magnus." How much rather is this true, 
and how much more might be said, of Jesus of 
Nazareth ! — Clerical Library. 

3175. JESUS, Besting in. Dr. Cullis tells, in 
one of his reports, of an aged Christian who, lying 
on his deathbed in the Consumptives' Home, was 
asked the cause of his perfect peace in a state of 
such extreme weakness that he was often entirely 
unconscious of all around him. He replied, " When 



JESUS 



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JOY 



I am able to think, I think of Jesus ; and when I 
am unable to think of Him, I know He is thinking 
of me" 

3176. JESUS, Resting in. A Christian Hindoo 
was dying, and his heathen comrades came around 
him, and tried to comfort him by reading some of 
the pages of their theology ; but he waved his hand, 
as much as to say, " I don't want to hear it." 
Then they called in a heathen priest, and he said, 
" If you will only recite the Numtra it will deliver 
you from hell." He waved his hand, as much as 
to say, "I don't want to hear that." Then they 
said, "Call on Juggernaut." He shook his head, 
as much as to say, " I can't do that." Then they 
thought perhaps he was too weary to speak, and 
they said, "Now, if you can't say 4 Juggernaut,' 
think of that god." He shook his head again, as 
much as to say, "No, no, no." Then they bent 
down to his pillow, and they said, " In what will you 
trust ? " His face lighted up with the very glories of 
the celestial sphere as he cried out, rallying all his 
dying energies, " Jesus ! " — Talmage. 

3177. JESUS, Sir, we would see. I do not now 

remember the name of the place, but it was the 
church and pulpit of an orthodox clergyman. He 
found one Sunday a slip of paper placed on his 
Bible b}' some of the members of his congregation, 
and written thereon were these words, " We would 
see Jesus." The pastor felt distressed, but being 
honestly desirous of being a shepherd, not a hireling, 
he was not offended ; he set to examine himself and 
his work humbly and sincerely. The result was, that 
he made the sad and yet happy discovery that those 
people were justified in making the above demand. 
He thereupon " went into a desert place," and within 
a short time he found in his pulpit another slip of 
paper with the following words written on it : — 
" Then were the disciples glad, when they saw the 
Lord." — Pastor FuncJce. 

3178. JESUS, Sir, we would see. One afternoon, 
in the Sabbath-school, when a lad was asked to 
repeat what he had learned in the week, he said 
simply, " Sir, we would see Jesus." The teacher was 
strangely conscience-smitten. He remembered that 
he had given excellent lessons on the creation of the 
world, the fall of man, the bondage of the children 
of Israel, and similar subjects, but he had said little 
about Christ. He looked at the youth who had 
spoken those words, and then round upon the faces 
of the others. And then, instead of using the lesson 
he had prepared, he talked to the lads earnestly upon 
the request made so simply and opportunely. He 
spoke with such yearning for their souls, that the lads 
listened as never before ; and as he spoke he felt 
that the Master's presence was in their midst. The 
want which had unconsciously been felt was met that 
afternoon, and souls were gathered into the eternal 
harvest. 

3179. JESUS, Talking to. Some years ago, in 
Maryland, I used often to visit the prisoners in the 
county jail. One afternoon the jailer's wife said to 
me, " A slave was brought here yesterday by her 
master, as a punishment for running away. He 
ordered her into close confinement, but I will let 
you in for a little while, if you'll go." I entered her 
cell, and began a conversation. I learned that she 
had been a field hand, and was very ignorant. After 
a while I asked, "Did you ever go to meeting?" 



"Never but once," she replied. "I walked five 
miles to go." "Do you ever hear the Bible read 
where you live?" "No." "Do you ever pray?" 
"No." "Do you know what prayer means?" 
" No ; never heard tell of it before." I began to 
explain it to her by saying that prayer was just 
talking to God — speaking to the Lord Jesus. Her 
dark face lighted, the stupid look left it, and she 
exclaimed eagerly, " Talking to Jesus I I knows 
what dat means. When I'se here all alone I just 
tells de Lord Jesus all my troubles, and de dark- 
ness goes away. I don't feel lonely no more." 
" And do you love to talk to Him ? " " Deed I do ; 
it's all de comfort I has. 'Pears like He's standing 
close by and hears ebery word I say." 

3180. JESUS, Thinking of. I thought of Jesus, 
until every stone in the walls of my cell shone like 
a ruby. — Rutherford. 

3181. JESUS, What would He do ? In a Scotch 
manse we once saw inscribed on the wall this search- 
ing question, " What would Jesus do ? " We might 
well put this query to our own hearts in times of 
hesitation and uncertainty. — Sunday at Home. 

3182. JESUS, willing to pardon. At the time 
of the Disruption Dr. Macdonald visited St. Kilda, 
and on one occasion addressed an old man who 
had lost his sight, saying it would be well if his 
mental eyes were opened. "I trust they are," he 
said. " But what, then, do you see ? " " That I am 
blind — that in myself I am a ruined sinner, but 
Christ is an Almighty Saviour." "But what if 
He is not willing ? " " Willing ! Would He die for 
sinners if He were not willing to save them ? No, 
no ! " — Clerical Library. 

3183. JEWELS, Christ's. When in the city of 
Amsterdam I was very much interested in a visit 
we made to a place famous for polishing diamonds. 
We saw the men engaged in this work. When a 
diamond is first found it has a rough, dark outside, 
and looks just like a common pebble. The outside 
must be ground off and the diamond be polished 
before it is fit for use. It takes a long time to do 
this, and it is very hard work. The diamond has 
to be fixed very firmly in the end of a piece of hard 
wood or metal. Then it is held close to the surface 
of a large metal wheel, which is kept going round. 
Fine diamond-dust is put on this wheel, because 
nothing else is hard enough to polish the diamond. 
And this work is kept on for days and months, and 
sometimes for several years, before it is finished. 
And if a diamond is intended to be used in the 
crown of a king, then longer time and greater pains 
are spent upon it, so as to make it look as brilliant 
and beautiful as can be. Now Jesus calls His 
people His jewels. He intends them to shine like 
jewels in the crown He will wear in heaven. To 
fit them for this they must be polished like the 
diamond. — B. Newton, D.D. 

3184. JEWELS, Passionfor. Henry the Seventh's 
desire for the acquirement of jewels scarcely knew 
any bounds, and on them alone he spent £110,000. 
It appears that this investment of money was a part 
of the habitual prudence of the King. — Little's Histo- 
rical Lights. 

3185. JOY, and sorrow mingled. Joy lives in 
the midst of the sorrow ; the sorrow springs from the 

I same root as the gladness. The two do not clash 



JOY 



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JUDGMENT 



against each other, or reduce the emotion to a neutral 
indifference, but they blend into one another ; just 
as, in the Arctic regions, deep down beneath the 
cold snow, with its white desolation and its barren 
death, you shall find the budding of the early spring 
flowers and the fresh green grass ; just as some 
kinds of fire burn below the water ; just as, in the 
midst of the barren and undrinkable sea, there may 
be welling up some little fountain of fresh water 
that comes from a deeper depth than the great 
ocean around it, and pours its sweet streams along 
the surface of the salt waste. — Maclaren. 

3186. JOY, Christian. Oh that we might have 
such joy as that which inspired the men at the 
battle of Leuthen ! They were singing a Christian 
song as they went into battle. A general said to 
the King, " Shall I stop those people singing 1 " 
" No," said the King. " Men that can sing like that 
can fight" — Talmage. 

3187. JOY, in the hour of victory. " Let them 
fire aicay," Wellington said as he pursued the routed 
French from the field of Waterloo ; " the battle is 
won, and my life is of no value now." Nor would 
he listen to any advice as to taking care of himself 
from the chance shots of stragglers hidden behind 
the hedges. — B. 

3188. JOY, in the progress of the gospel. A 

pious Armenian, calling on Mr. Hamlin, the mis- 
sionary at Constantinople, remarked that he was 
astonished to see how the people are waking up to 
the truth ; how, even among the most uncultivated, 
some are seeking after it as for hid treasure. " Yes," 
said he, " it is going forward ; it will triumph ; but, 
alas ! I shall not live to see it. Alas that I am 
born an age too soon ! " "But," said Mr. Hamlin, 
" do you remember what our Saviour said, 1 There 
shall be joy in the presence of the angels of God 
over one sinner that repenteth ' ? You may not 
live to see the truth triumphant in this empire, but 
should you reach the kingdom of heaven your joy 
over your whole nation redeemed will be infinitely 
greater than it could be on earth." He seemed 
surprised at this thought ; but after examining the 
various passages to which I referred him, he seemed 
to be perfectly enraptured at the thought that our 
interest in the Church of Christ and the progress of 
His kingdom on earth is something which death can- 
not touch, and which, instead of ceasing with this 
life, will only be increased and perfected in another. 
" fool, and slow of heart," said he, " to read the 
gospel so many times without perceiving such a 
glorious truth. If this be so, no matter in what 
age a Christian is born nor when he dies." 

3189. JOY, may be fatal. Dias had stationed 
a small store-ship in one of the bays on the coast of 
Guinea, which he left in charge of a purser and a 
small crew. During his long absence disease had 
reduced the number of this little band until none 
remained but the purser and two or three sick, de- 
spairing sailors. When at last the purser saw in the 
distance the well-known vessel of his commander, 
such was the shock of his joy that he fell dead upon 
the deck of his vessel. — Cyclopaedia of Biography. 

3190. JOYS, Selfish. He who selfishly hoards 
his joys, thinking thus to increase them, is like a 
man who looks at his granary and says, " Not only 
will I protect my grain from mice and birds, but 
neither the ground nor the mill shall have it." And 



so in the spring he walks around his little pit of 
corn and exclaims, " How wasteful are my neigh- 
bours, throwing away whole handfuls of grain ! " 
But autumn comes, and while he has only his few 
poor bushels, their fields are yellow with an abun- 
dant harvest. " There is thai scattereth and yet in- 
creaseth. ' ' — Beecher. 

3191. JUDGING, Be merciful in. One of the- 
legends of Bally castle preserves a touching story. 
It is of a holy nun whose frail sister had repented 
her evil ways and sought sanctuary at the convent. 
It was winter ; the shelter she claimed was granted, 
but the sinless sister refused to remain under the 
same roof with the repentant sinner. She left the 
threshold, and proceeded to pray in the open air ; 
but looking towards the convent, she was startled 
by perceiving a brilliant light issue from one of 
the cells, where she knew that neither taper nor 
fire could have been burning. She proceeded to her 
sister's bed — for it was in that room the light was 
shining — just in time to receive her last sigh of 
repentance. The light had vanished, but the recluse 
received it as a sign from heaven that the offender 
had been pardoned, and learned thenceforward to 
be more merciful in judging, and more Christlike in 
forgiving. — S. C. Hall. 

3192. JUDGMENT, according to justice, not 
law. The following story is told of Judge Gray, 
now in the United States Supreme Court : — A man 
was brought before him who was justly charged 
with being an offender of the meanest sort. Through 
some technicality the Judge was obliged honourably 
to discharge him, but as he did so he chose the 
time to say what he thought of the matter. " I 
believe you guilty," he said, "and would wish to 
condemn you severely, but through a petty techni- 
cality I am obliged to discharge you. I know you are 
guilty, and so do you ; and I wish you to remember 
that you will some day pass before a better and 
a wiser Judge, when you will be dealt with accord- 
ing to justice, and not according to law." — S. S. 
Chronicle. 

3193. JUDGMENT, A mistaken. I have known 
several persons to whom no poem of Wordsworth's 
gave so much pleasure as the " Lines written while 
sailing in a boat at evening," which were composed, 
as he has told me, on the Cam, while he was at 
college. " Oh, if he had but gone on writing in that 
style," many will say, " what a charming poet he, 
would have been ! " For these are among the very 
few verses of Wordsworth's which any other person 
might have written. — Julius C. Hare. 

3194. JUDGMENT, and Christ. I have seen 
Dr. Glyn's poem entitled, "The Day of Judg- 
ment." It is r not without elegance and pathos ; 
but its chief deficiency is, that it neglects to ascribe 
proper honour to Christ. He is, indeed, slightly 
hinted at in one chosen line ; but He should have 
made the most distinguishing figure throughout 
the whole piece. All judgment is committed to 
Him. It is Christ who will come in the clouds of 
heaven ; we must all appear before the judgment- 
seat of Christ. This, to the believer, is a most delight- 
ful consideration—" My Redeemer is my Judge. He 
who died frr me passes the final sentence. Look ! 
how great is His majesty and glory, so great is my 
atonement and propitiation."— Kerrey. 



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JUDGMENT DAY 



3195. JUDGMENT, and mercy. Look on the 
catastrophe of the Deluge. The waters rise till 
rivers swell into lakes, and the sea stretches out 
her arras along fertile plains to seize their flying 
population. Still the waters rise ; and now, mingled 
with beasts that terror has tamed, men climb to 
the mountain-tops, the flood roaring at their heels. 
Still the waters rise ; and now each summit stands 
above them, a separate and sea-girt isle. Still the 
waters rise ; and, crowding closer on the narrow 
spaces of lessening hill-tops, men and beasts fight 
fiercely for standing-room. Still the thunders roar 
and lightnings flash, and rain descends, and the 
waters rise, till the last survivor of the shrieking 
crowd is washed off, and the head of the highest 
Alp goes down beneath the wave. Now the waters 
rise no more. . . . Death for once has nothing to 
do, but ride in triumph on the top of some giant 
billow, which, meeting no coast, no continent, no 
Alp, no Andes, against which to break, sweeps 
round and round the world. We stand aghast at 
the scene ; and as the corpses of gentle children and 
sweet infants float by we exclaim, " Hath God for- 
gotten to be gracious ? Hath He in anger shut up 
His tender mercies?" No; assuredly not. Where, 
then, is His mercy ? Look here. Behold the arJc, 
as, steered by an invisible hand, she comes dimly 
through the awful gloom. Lonely ship on a lonely 
ocean, she carries mercy on board, and holds the 
costliest freight that ever sailed the sea. — Guthrie. 

3196. JUDGMENT DAY, and the ministry. The 

"Rev. T. Charles, of North Wales, at a time when 
unemployed in the ordinary work of his ministry, 
and hesitating what steps he should take in a 
change contemplated by him, had the following 
striking dream : — The day of judgment appeared 
to him. He saw millions assembled before the 
Judge ; and what attracted his notice particularly 
was the trial of the idle and slothful servant, as 
recorded in Matt. xxv. He imagined these dread- 
ful sounds uttered from the judgment-seat — " Take 
him, and bind him hand and foot, and cast him 
into outer darkness ; there shall be weeping and 
gnashing of teeth." He thought this a representa- 
tion of his own case; it seemed to say to him, as 
Nathan said to David, " Thou art the man." When 
he awoke he felt greatly alarmed. The dream dis- 
tressed him exceedingly. The fear of being like the 
idle and unprofitable servant greatly harassed his 
mind. It bore every appearance of being sent as a 
warning to him ; and, by his subsequent activity, he 
appears to have improved it to the best of purposes. 

3197. JUDGMENT DAY, Christ our Advocate in. 

When he lay down on his bed, during his last ill- 
ness, one asked him how he was now. He answered, 
"I lie here in the everlasting arms of a gracious 
God." "Are you not afraid," said the friend, 
" to appear at the tribunal of God ? " He replied 
" Were I looking to give the account in my own 
person, considering my sins, indeed I might be 
terrified ; but then I view Christ the Judge as my 
Advocate and my Accountant, and I know that I 
do not owe more debt than He has paid." — Life of 
the Rev. John Brown, of Haddington. 

3198. JUDGMENT DAY, how to be occupied. 

When a minister of the gospel was spending a few 
weeks in Edinburgh, there came, on business, to 
the house where he was a man of the world. He 
was introduced to the preacher in the following 



manner*: — " This is Mr. , an acquaintance of 

mine, who, I am sorry to add, never attends public 
worship." " I am almost tempted to hope," replied 
the minister, "that you are bearing false witness 
against your neighbour." " By no means," said the 
infidel, " for I always spend my Sunday in settling 
accounts." The minister immediately replied, " You 
will find, sir, that the day of judgment will be spent 
in exactly the same manner." 

3199. JUDGMENT DAY, No difference in. It 

was my sad lot to be in the Chicago fire. As 
the flames rolled down our streets, destroying 
everything in their onward march, I saw the 
great and the honourable, the learned and the 
wise, fleeing before the fire with the beggar and 
the thief and the harlot. All were alike. As the 
flames swept through the city it was like the judg- 
ment day. The Mayor, nor the mighty men, nor 
wise men could stop these flames. They were all 
on a level then, and many who were worth hun- 
dreds of thousands were left paupers that night. 
When the day of judgment comes there will he no dif- 
ference. When the Deluge camethere was no differ- 
ence ; Noah's ark was worth more than all the world. 
The day before it was the world's laughing-stock, 
and if it had been put up to auction you could not 
have got anybody to buy it except for firewood. But 
the Deluge came, and then it was worth more than 
all the world together. And when the day of judg- 
ment comes Christ will be worth more than all this 
world — more than ten thousand worlds. — Moody. 

3200. JUDGMENT DAY, Ready for. There was 
an under-witted Scotch lad at the time of the 
great meteoric shower of November 1833. When 
on every side men and women were that night in 
terror at the thought that the hour of final doom 
had come, this lad's mother aroused him from his 
sleep with a cry, " Sandy, Sandy, get up, will you ? 
The day of judgment has come." Instantly the 
boy was alive to that call, and was on his feet, 
shouting, " Glory to God ! Tm ready." 

3201. JUDGMENT DAY, Revealing in. I was 

looking of late at a wall in the Naples Museum, 
whereon a boy of Herculaneum, eighteen hundred 
years ago had scratched with a nail the figure of a 
soldier. I could fancy the child turning round and 
smiling on me after having done his etching. Which 
of us that is thirty years old has not had his 
Pompeii ? Deep under ashes lies the life of youth 
— the careless sport, the pleasure and passion, the 
darling joy. You open an old letter-box and look 
at your own childish scrawls, or your mother's letters 
to you when you were at school, and excavate your 
heart. Oh me for the day when the whole city 
shall be hare and the chambers unroofed, and every 
cranny visible to the light above, from the Forum 
to the Lupanar ! — Thackeray. 

3202. JUDGMENT DAY, Severity and mercy 

in. " If any particular circumstance might be con- 
sidered as making a more deep, lasting, and serious 
impression than others, it was a dream which I had 
when at school. I felt the apprehension of the 
approach of the last great judgment day. After I 
had perceived vast multitudes of the human race 
appearing before the throne of Christ, some being 
approved, and others rejected, I at length beheld 
my beloved father and mother, and several of the 
family. I heard them distinctly examined, and as 
distinctly heard the Judge say, 'Well done.' At 



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JUDGMENT 



this period my whole soul was filled with horror, 
being conscious that I was not prepared to pass my 
final scrutiny. At length my name was announced, 
and I felt all the agonies of a mind fully expecting 
to be banished from the presence of God. The 
Judge then, in language which struck me with 
mingled shame and hope, said, ' Well, what sayest 
thou 1 ' I fell at his feet, and implored mercy, and 
prayed, ' Lord, spare me yet a little longer, and 
when thou shalt call for me again, I hope to be 
ready.' With a smile, which tranquillized my 
spirits, the Lord replied, ' Go then, and improve the 
time given thee.' The extreme agitation awoke me ; 
but so deep was the impression, that I have never 
forgotten it." — Rev. Herbert Mends {condensed). 

3203. JUDGMENT, Difficulty of. James the 
First is said to have tried his hand as a judge, but to 
have been so much perplexed when he had heard 
both sides, that he abandoned the trade in despair, 
saying, " I could get on very well hearing one side 
only, but when both sides have been heard, by my 
soul, I know not which is right." 

3204. JUDGMENT, Fear of. Adalbert, who lived 
in the tenth century, was appointed Archbishop of 
Prague. This preferment seemed to give him so 
little satisfaction that he was never seen to smile 
afterwards ; and on being asked the reason, he 
replied, "It is an easy thing to wear a mitre and 
a cross, but an awful thing to give an account of a 
bishopric before the Judge of quick and dead." 

3205. JUDGMENT, God in. When Eabbi Jo- 
chanan Ben Zachai was sick his disciples came to 
visit him, and when he saw them he began to weep. 
They said to him, " Rabbi, the light of Israel, the 
right-hand pillar, the strong hammer, wherefore 
dost thou weep ? " He answered, " If they were 
carrying me before a king of flesh and blood, who is 
here to-day and to-morrow in the grave, who, if he 
were angry with me, his anger would not last for 
ever ; if he put me in prison, his prison would not 
be everlasting ; if he condemned me to death, that 
death would not be eternal ; whom I could soothe 
with words or bribe with riches ; yet even in such 
circumstances I should weep. But now / am going 
before the King of kings, the holy and blessed God, 
who liveth and endureth ; who, if He be angry with 
me, His anger will last for ever ; if He put me in 
prison, His bondage will be everlasting ; if He con- 
demn me to death, that death will be eternal ; whom 
I cannot soothe with words nor bribe with riches. 
When, further, there are before me two ways, the 
one to hell and the other to paradise, and I know 
not into which they are carrying me, shall I not 
weep ? " — Talmud. 

3206. JUDGMENT, Man's, not infallible. Con- 
siderable weight is to be given to the judgment of 
men and women who live near to God, and in most 
instances their verdict will not be a mistaken one. 
Yet this appeal is not final nor infallible, and is 
only to be estimated in proportion to the intelli- 
gence and piety of those consulted. I remember 
well how earnestly / was dissuaded from preaching 
by as godly a Christian matron as ever breathed. 
The value of her opinion I endeavoured to estimate 
with candour and patience, but it was outweighed 
by the judgment of persons of wider experience. — 
Spurgeon. 

3207. JUDGMENT, man's, Value of. I once 
saw a fly on the eyeball of the Madonna in one I 



of Raffaelle's finest works. I wondered what the 
insect thought of the blotch of paint which made 
the focal light in the eye, and was all of the pictur 
he could possibly see from his standpoint. Then 1 
thought that his opinion of so much of the picture 
as he saw was like our opinions sometimes of so 
much of God's plan as we see, when our attention 
is chained down to some single detail of God's 
working. To see the picture really one must have 
some conception of the artist's idea in painting it, 
and see it as a whole. So with God's plan. 

3208. JUDGMENT, No evasion in. I will tell 
you a dream of one of quality, related to myself by 
the dreamer himself. Said he, "I dreamed the day 
of judgment was come, and all men appeared before 
Christ. Some were white, others spotted. Me- 
thought," said he, " I was all white, saving that I 
had one black spot upon my breast, which I covered 
with my hand. Upon the separation of these two 
sorts I got among the white on the right hand. 
Glad was I ; but at last a narrow search was made, 
and one came and plucked away my hand from my 
breast ; then appeared my spot, and I was thrust 
away among the spotted ones. — Thomas Larhham. 

3209. JUDGMENT, Preparing for. When the . 
allied princes entered the castle of their defeated 
foe, the renowned Sickengen, and found that in- 
trepid soldier in a vault mortally wounded, they 
spared not to overwhelm him with objurgations and 
reproaches. His only answer was, "Leave me at 
peace, for J must now prepare to answer a greater 
Lord than you." — South. 

3210. JUDGMENT, reversed. It is related of 
Philip, King of the Macedonians, that while one 
was pleading before him he dropped asleep, and, 
waking on a sudden, passed sentence against the 
righteous cause. Upon this the injured person 
cried out, " I appeal." The King, with indignation, 
asked, "To whom?" He replied, 11 From yourself 
sleeping to yourself waking ; " and had the judg- 
ment reversed that was against him. 

3211. JUDGMENT, Some men never think of. 

A man goes into an inn, and as soon as he sits down 
he begins to order his wine, his dinner, his bed ; 
there is no delicacy in season which he forgets to 
bespeak. He stops at the inn for some time. By- 
and-by the bill is forthcoming, and it takes him by 
surprise. " I never thought of that ! — I never thought 
of that!" "Why," says the landlord, "here is a 
man who is either a born fool or else a knave. 
What ! never thought of the reckoning — never 
thought of settling with me ! " After this fashion 
too many live. They eat and drink and sin, but 
they forget the inevitable hereafter, when for all 
the deeds done in the body the Lord will bring us 
into judgment. — Spurgeon. 

3212. JUDGMENT, Thought of. A Christian 
King of Hungary, being very sad and pensive, his 
brother, who was a gay courtier, was desirous of 
knowing the cause of his gloom. "O brother," 
said the King, "I have been a great sinner against 
God, and know not how to die, or how to appear 
before Him in judgment 1 " His brother, making 
a jest of it, said, "These are but melancholy 
thoughts." The King made no reply. But in the 
dead of night, as was usual in that country in the 
case of persons appointed to immediate death, he 
sent an executioner to sound a trumpet before his 
brother's door who, hearing it, and seeing the 



JUDGMENT ( 337 ) 



JUSTICE 



messenger of death, sprang into the King's presence, 
imploring him to say in what he had offended. 
"Alas! brother," said the King, "you have never 
offended me. And is the sight of my executioner 
so dreadful? And shall not I, who have greatly 
offended Christ, fear to be brought before His judg- 
ment seat V 

3213. JUDGMENT, Thought of. Jerome said 
that the trumpet of the last day seemed to be 
always sounding in his ear, saying, "Arise, ye 
dead, and come to judgment." 

3214. JUDGMENT, Waiting for. Arminius 
Vambery, the celebrated Eastern traveller, tells us 
that, after an interview with the Emir of Samarkand 
he was led by a servant through a number of yards 
and halls, not knowing what impression he had 
produced upon the mind of the Emir or what fate 
awaited him, his thoughts occupied with grave fears 

1 and apprehensions of danger and death. His guide 
showed him, he says, after a deal of wandering 
about, into a dark room, "conveying to me by a 
sign that I should expect him here. I counted," he 
goes on to say, "the moments with feverish excite- 
ment, when the door opened again, and by the 
light of the opening door I saw him holding, instead 
of the frightful instruments of the executioner, a 
parcel of clothing folded up." His visit had been 
successful ; it was a present sent to him from the 
Emir.— B. 

3215. JUDGMENTS, Effects of. In the pro- 
vince of Quito, after the tremendous earthquake 
of 1797, a number of marriages were contracted 

' between persons who had neglected for many years 
to sanction their union by the sacerdotal benedic- 
tion. Children found parents by whom they had 
never till then been acknowledged, restitutions 
were promised by persons who had never been 
accused of fraud, and families who had long been 
at enmity were drawn together by the tie of com- 
mon calamity. But if this feeling seemed to calm 
the passions of some, and open the heart to pity, 
it had a contrary effect on others, rendering them 
more rigorous and inhuman. — Humboldt. 

3216. JUDGMENTS, God's, misunderstood. "Do 

you not perceive, Mr. Milton," Charles II. is said 
to have said to the sightless old poet, "that your 
blindness is a judgment of God for taking part 
against the late King, my father ? " " Nay," is said 
to have said Milton, calmly; "if I have lost my 
sight through God's judgment, what can you say of 
your father, who lost his head ? " — Francis Jacox. 

3217. JUSTICE, and friendship. Themistocles, 
when he was told that he would govern the Athe- 
nians extremely well if he would do it without respect 
of persons, said, "May I never sit on a tribunal 
where my friends shall not find more favour from me 
than strangers." — Plutarch. 

3218. JUSTICE, and friendship. Agesilaus, in 
other respects strictly and inflexibly just, wrote 
concerning a friend of his to Hydreius the Carian, 
" If Nicias is innocent, acquit him ; if he is not 
innocent, acquit him on my account. However, be 
sure to acquit him." — Plutarch {condensed). 

3219. JUSTICE, and mercy. On a certain day, 
the poet (Victor Hugo) tells us, he beheld an un- 
known woman, who seemed to float out of a cloud. 
Winged she was, and it seemed as if honey was on 



her lips and heaven in her eyes. Now, this woman 
did naught but point out the right road to footsore 
and heaiisore wayfarers, and it seemed that her 
voice said only, " Lo ! ye have missed the way." 
And when he drew near he saw that this woman'3 
eye had blessed whatsoever it looked on, so piercing, 
yet mild it was, and that this gush and overflow of 
unstinted, unmeted kindness made some to think 
her crazed. Then he fell on his knees and wor- 
shipped, for he deemed he knew her features. But 
she, reading his thoughts, said sadly, " Dost thou 
too know me not ? My son, thou deemest me 
Mercy. Not so; my name is Justice." — Literary 
World. 

3220. JUSTICE, A parent's love of. How 

astonishing was the rigid justice of Brutus the 
Elder, who, in spite of all the passions of a father, 
passed sentence of death upon his own sons for con- 
spiring against the liberty of their country. While 
these youths stood trembling and weeping before 
him, and hoping their tears would be the most 
powerful defence with a father ; while the Senate 
whispered for the moderation of the punishment, 
and that they might escape with banishment ; while 
his fellow-consul was silent ; while the multitude 
trembled, and expected the decision with horror, 
the inexorable Brutus rose, in all the stern majesty 
of justice, and turning to the lictors, who were the 
executioners, said to them, " To you, lictors, I deliver 
them." In this sentence he persisted, inexorable, 
notwithstanding the weeping intercession of the 
multitude and the cries of the young men, calling 
upon their father by the most endearing names. 
The lictors seized them, stripped them naked, bound 
their hands behind them, beat them with rods, and 
then struck off their heads ; the inexorable Brutus 
looking on the bloody spectacle with unaltered 
countenance. Thus the father was lost in the judge; 
the love of justice overcame all the fondness of the 
parent ; private interest was swallowed up in re- 
gard for the public good and the honour and secu- 
rity of government. — President Davis. 

3221. JUSTICE, Inherent dislike to. When 
Aristides, so remarkable for his inviolable attach- 
ment to justice, was tried by the people at Athens, 
and condemned to banishment, a peasant who was 
unacquainted with the person of Aristides applied 
to him to vote against Aristides. " Has he done 
you any wrong," said Aristides, " that you are for 
punishing him in this manner?" "No," replied 
the countryman, " I don't even know him ; but I 
am tired and angry with hearing every one call him 
the just." — Buck. 

3222. JUSTICE, Instinctive sense of. Hugo 
Arnot, the ingenious author of the " History of Edin- 
burgh," though unsound in his religious opinions, 
had a strong sense of honour, and accordingly 
was in the habit of declining all causes which did 
not appear founded in law and justice. Having 
refused a case put into his hands by an intending 
litigant, he said to the individual, " Pray, sir, what 
do you suppose me to be?" "A lawyer," replied 
the other. " I thought," rejoined Arnot, " that you 
had taken me for a scoundrel. " — Rev. Charles Rogers, 
LL.D. 

3223. JUSTICE, Love of. Aristides was carry- 
ing on a prosecution against his enemy, and after 
he had brought his charge, the judges were going 
to pass sentence without hearing the person accused. 

Y 



JUSTICE 



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JUSTIFICATION 



He rose up to his assistance, entreating that he 
might be heard and have the privilege which the 
laws allowed. — Plutarch. 

3224. JUSTICE, Love of. While Athens was 
governed by thirty tyrants, Socrates, the philosopher, 
was summoned to the Senate-house, and ordered to 
go with some other persons they named to seize one 
Leon, a man of rank and fortune, whom they deter- 
mined to put out of the way, that they might enjoy 
his estate. This commission Socrates flatly refused, 
and, not satisfied therewith, added his reasons for 
such refusal — "I will never willingly assist an un- 
just act." Chericles sharply replied, "Dost thou 
think, Socrates, to talk always in this high style, 
and not to suffer ? " "Far from it," added he ; "/ 
expect to suffer a thousand ills, but none so great as 
to do unjustly. " 

3225. JUSTICE, merely punitive. At London- 
derry, above their courthouse there, I saw a figure 
of Justice. The wind had blown avoay the scales, and 
left only the sword / — Guthrie. 

3226. JUSTICE, One reason for. A man dared 
to step from the crowd and claim of him (Mahomet) 
a concealed debt. " Help thyself," said the pro- 
phet ; " it is better to blush in this life before men 
for one's injustice, than to blush in the other world 
before God." — Lamartine. 

3227. JUSTICE, restrained. The Emperor 
Julian restrained, with calmness and dignity, the 
warmth of an advocate who prosecuted for extortion 
the president of the Narbonnese province. "Who 
will ever be found guilty," exclaimed the vehement 
Delphidius, " if it be enough to deny ? " " And 
who," replied Julian, "will ever be innocent if it 
be sufficient to affirm ? " — Gibbon. 

3228. JUSTICE, Retributive. One remembers, 
of course, the Regent Morton hugged to death by 
the " maiden " he had been the means of intro- 
ducing into Scotland. The French doctor, Guillo- 
tin, is even now not uncommonly believed to have 
perished in the Reign of Terror by the instrument 
invented by and named after him ; whereas he 
quietly died in his bed, many many years later 
than that. But the Revolution history is well 
stored with instances like that of Chalier, con- 
demned to death by the criminal tribunal at Lyons 
— the guillotine which he had sent for from Paris 
to destroy his enemies being first destined to sever 
his own head from his body. A bungling execu- 
tioner prolonged the last agonies of this man, who, 
in fact, was hacked to death, not decapitated. He 
tasted slowly, as Lamartine says, of the death, a 
thirst for which he had so often sought to excite in 
the people ; " he was glutted with blood, but it was 
his own." Alison recognises in the death of Murat 
a memorable instance of the moral retribution 
which often attends on "great deeds of iniquity, 
and by the instrumentality of the very acts which 
appeared to place them beyond its reach." He 
underwent in 1815 the very fate to which, seven 
years before, he had consigned a hundred Spaniards 
at Madrid, guilty of no other crime than that of 
defending their country ; and this, as Sir Archibald 
adds, " by the application of a law to his own case 
which he himself had introduced to check the 
attempt of the Bourbons to regain a throne which 
he had usurped." — Francis Jacox. 



3229. JUSTICE, Sense of. It is said of Sir John 
Fitz-James, that the instant he was seated upon 
the bench he lost all recollection of his best friends, 
that would in the least degree have interfered with 
the administration of justice. A relation once soli- 
cited a favour of him. " Come to my house," said he, 
" and I will deny you nothing ; but in the King's 
court I must do you justice." 

3230. JUSTICE, should not be delayed. When 
Sir Thomas More was Lord Chancellor he decreed 
a gentleman to pay a sum of money to a poor widow 
whom he had wronged ; to whom the gentleman 
said, " Then I hope your lordship will grant me a 
long day to pay it." "I will grant your motion," 
said the Chancellor. " Monday next is St. Barnabas 
Day, which is the longest day in the year ; pay it to 
the widow that day, or I will commit you to the 
Fleet." 

3231. JUSTICE, Unswerving. When Chief 
Baron of the Exchequer, Sir Matthew Hale was 
remarkable for his impartiality in the administra- 
tion of justice. One of the peers, wishing to influ- 
ence his judgment, called upon him at his chambers, 
stating that he had a suit in law to be tried before 
him, and that he was anxious to acquaint him with 
it, that he might the better understand it when it 
came to be heard in court. The judge interrupted 
him, saying he never received any information of 
causes but in open court, where both parties were 
to be heard alike. His grace complained to the 
King of the rudeness he experienced, but the King 
sustained both the honour and the office of the Baron, 
affirming that he verily believed that he would him- 
self have been used no better had he gone to solicit 
him in any of his own causes. If such the exact 
and unswerving rectitude of an earthly ruler, how 
much more so the justice of Him to whom we shall 
one day give account ! 

3232. JUSTIFICATION, and its accompani- 
ments. A prisoner may be dismissed from the bar, 
acquitted of the charge, or he may be convicted but 
pardoned ; but he may go with all the principles 
of wickedness as strong as ever within him. His 
condition is changed, but not his character. But it 
is never so in God's dealings with men. In every 
case where there is justification, sanctification ac- 
companies it. — Wardlaw. 

3233. JUSTIFICATION, merely evaded. " Pri- 
soner at the bar," a southern magistrate is credited 
with saying, " the Court agrees in finding you 1 not 
guilty ' this time, but don't do it again." Let us 
be sure that in this God's law goes deeper than 
human laws, and does not evade the point at issue 
in this way. — B. 

3234. JUSTIFICATION, must be of Christ, not 
of works. If it be shameful to renounce error and 
sacrifice all to truth, I do very willingly take this 
shame to myself, in a copy of verses which I 
formerly wrote, sacred to the memory of a generous 
benefactor. I remember the following lines : — 

" Our wants relieved by thy indulgent care 
Shall give thee courage at the dreadful bar, 
And stud the crown thou shalt for ever wear." 

These lines, in whatever hands they are lodged, and 
whatever else of a like kind may have dropped from 
my pen, / now publicly disclaim ; they are the very 
reverse of my present belief, in which I hope to pre- 



JUSTIFIED 



C 339 ) 



KINDNESS 



severe as long as I have any being. Far be it from 
me to suppose that any work of mine should, in 
order to create my peace or cherish my confidence, 
be coupled with Christ's most holy acts. " I will 
trust, and not be afraid." Wherefore? Because I 
am inherently holy ? Rather, God is my salvation ; 
God manifest in the flesh has finished my trans- 
gression, and made an end of my sin ; and in this 
most magnificent work will I rejoice. — Hervey {con- 
densed). 

3235. JUSTIFIED, Glorious position of the. 
Mr. Lj 7 ford, a Puritan divine, a few days previous 
to his death, being desired by his friends to give 
them some account of his hopes, replied, " I will let 
you know how it is with me, and on what ground I 
stand. Here is the great punishment of sin on the 
one hand ; and here am I, a poor sinful creature, 
on the other ; but this is my comfort, the covenant 
of grace, established upon so many sure promises, 
hath satisfied all. The act of oblivion passed in 
heaven is, " I will forgive their iniquities, and their 
sins will I remember no more, saith the Lord." 
This is the blessed privilege of all within the cove- 
nant, of whom I am one. ... I know my interest 
in Christ. . . . Therefore my sins, being laid on 
Him, shall never be charged on me. — {Condensed). 

3236. JUSTIFIED, Impossible to be, by works. 

No matter how much he (Luther) studied and 
prayed, no matter how severely he castigated him- 
self with fasting and watching, he found no peace 
to his soul. Even when he imagined that he had 
satisfied the law, he often despaired of getting rid 
of his sins and of securing the grace of God. — Rein. 

3237. JUSTIFIED, Man is, by faith alone. One 

day, wishing to obtain an indulgence promised by 
the Pope to all who should ascend on their knees 
what is called Pilate's staircase, the poor Saxon 
monk (Luther) was humbly creeping up those steps, 
when he thought he heard a voice of thunder cry 1 
ing from the bottom of his heart, as at Wittenberg 
and Bologna, " The just shall live by faith." ... He 
rises in amazement ; he shudders at himself ; he is 
ashamed of seeing to what a depth superstition had 
plunged him. He flies from the scene of his folly. 
. . . It was in these words God then said, "Let 
there be light : and there was light." — D'Aubigne 
{condensed). 

3238. KINDNESS, a religious act. Kingsley, on 
his way to the pulpit, after the earlier part of the 
service was over, stooped one Sunday morning to 
pick up a wounded butterfly and lay it aside in a 
place of safety, and his biographer tells us that he 
considered this as much a religious act as the preach- 
ing of the sermon which followed. 

3239. KINDNESS, done as to Christ. A Rus- 
sian soldier, one very cold, piercing night, kept duty 
between one sentry-box and another. A poor 
working man, moved with pity, took off his coat 
and lent it to the soldier to keep him warm, 
adding that he should soon reach home, while the 
soldier would be exposed out of doors for the night. 
The cold was so intense that the soldier was found 
dead in the morning. Some time afterwards the 
poor man was laid on his deathbed, and in a dream 
saw Jesus appear to him. " You have got my coat 
on," said the man. "Yes; it is the coat you lent 
to me that cold night when I was on duty, and you 



passed by. I was naked, and you clothed me."— 
Christian Age. 

3240. KINDNESS, Duty of. I see in this world 
two heaps of human happiness and misery. Now 
if I can take but the smallest bit from one heap 
and add it to the other I carry a point ; if as 
I go home a child has dropped a halfpenny, and 
by giving it another I can wipe away its tears, I feel 
I have done something. — Rev. John Neivton. 

3241. KINDNESS, False. No man has any 
right to make that which he believes to be the 
truth of God any less exacting, less sharp or clear, 
because he thinks his fellow-men will not accept it 
if he states it in its blankest and baldest form. I 
read an incident in a newspaper the other day that 
seems to me to illustrate this point. A tired and 
dusty traveller was leaning against a lamp-post in 
the city of Rochester, and he turned and looked 
around him and said, " How far is it to Farming- 
ton ? " and a boy in the crowd said, " Eight miles." 
"Do you think it is so far as that?" said the poor 
tired traveller. " Well, seeing that you are so tired, 
I will call it seven miles." The boy, with his heart 
overflowing with the milk of human kindness, pitied 
the exhausted traveller, and chose to call it seven 
miles. I know that I have seen statements of the 
truth that have dictated the same answer. Never 
make the road from Rochester to Farmington seven 
miles when you know it is eight. Do not do a wrong 
to truth out of regard for men. — Beecher. 

3242. KINDNESS, Law of. Louis XIV., in a 
gay party at Versailles, thought he perceived an 
opportunity of relating a facetious story. He com- 
menced, but ended the tale abruptly and insipidly. 
One of the company soon afterwards leaving the 
room, the King said, " I am sure you must all have 
observed how very uninteresting my anecdote was. 
I did not recollect till I began that the turn of 
the narrative reflected very severely on the imme- 
diate ancestor of the Prince Armigue, who has just 
quitted us ; and on this, as on every occasion, I 
think it far better to spoil a good story than distress 
a worthy man." 

3243. KINDNESS, Memory of. A little boy had 
died. His body was laid out in a darkened room, 
waiting to be laid away in the cold, lone grave. 
His mother and little sister went in to look at the 
sweet face of the precious sleeper, for his face was 
beautiful even in death. As they stood gazing the 
little girl asked to shake his hand. The child re- 
peated the request, and seemed very anxious about 
it. So the mother took the cold hand and placed it 
'in hers. The child looked at it a moment, caressed 
it fondly, and then looking up through tears, said, 
" Mother, this hand never struck me." 

3244. KINDNESS, Natural. He (the Rev. Ebe- 
nezer Brown) had established a week-day sermon 
in North Ferry, about two miles from his own 
town, Inverkeithing. It was winter, and a wild, 
stormy, and dangerous day. His daughters besought 
him not to go ; he smiled vaguely, but continued, 
getting into his big coat. Nothing would stay him, 
and away he and the pony stumbled through the 
dumb and blinding snow. He was half-way on his 
journey, and had got into the sermon he was going 
to preach, and was utterly insensible to the outward 
storm ; his pony, getting its feet balled, staggered 
about, and at last upset his master and himself into 



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KINDNESS 



the ditch at the roadside. The feeble, heedless, 
rapt old man might have perished there had not 
some carters bringing up whisky-casks from the 
Ferry seen the catastrophe and rushed up, raising 
him, and dichtin' him with much commiseration 
and blunt speech — " Puir auld man ! what brocht 
ye here in sic a day ? " There they were, a rough 
crew, surrounding the saintly man, some putting 
on his hat, sorting and cheering him, and others 
knocking the balls off the pony's feet and stuffing 
them with grease. He was most polite and grate- 
ful, and one of these cordial ruffians having pierced 
a cask, brought him a horn of whisky, and said, 
" Tak' that ; it'll hearten ye." He took the horn, 
and bowing to them said, " Sirs, let us give thanks ! " 
and there, by the roadside, in the drift and storm, 
with these wild fellovjs, he asked a blessing on it, and 
for his kind deliverers, and took a tasting of the 
horn. The men cried like children. They lifted 
him on his pony, and going with him ; and when 
the rest arrived in Inverkeithing they repeated the 
story to everybody, and broke down in tears when- 
ever they came to the blessing. " And to think o' 
askin' a blessin' on a tass o' whisky ! " Next Pres- 
bytery day, after the ordinary business was over, he 
ruse up — he seldom spoke — and said, " Moderator, 
I have something personal to myself to say. I have 
often said that real kindness belongs only to true 
Christians, but" — and then he told the story of 
these men — " but more true kindness I never experi- 
enced than from these lads. They may have had 
the grace of God — I don't know ; but I never mean 
again to be so positive in speaking of this matter." 
— John Brown, M.D. 

3245. KINDNESS, Payment of. The Rev. John 
Craig, colleague of Knox, having gone to reside 
in Eologna, found a copy of Calvin's " Institutes," 
which God made the means of his conversion. He 
was seized as a heretic soon after, and condemned 
to be burnt at Rome ; but on the evening preceding 
the day of execution the reigning Pontiff died, and, 
according to custom, the doors of all the prisons 
were thrown open. Ail others were released except 
heretics. That night, however, a tumult was excited, 
and Craig and his companions escaped. They had 
entered a small inn, when they were overtaken by 
a party of soldiers sent to apprehend them. The 
captain looked Craig steadfastly in the face, and 
asked him if he remembered having once relieved 
a poor wounded soldier in the neighbourhood of 
Bologna. " Craig had forgotten it. " But," said the 
captain, " I am the man ; I shall requite your kind- 
ness. You are at liberty ; your companions I must 
take with me, but I shall treat them with all pos- 
sible lenity." He gave him all the money he had, 
and Craig escaped. His money soon failed him ; 
yet God, who feeds the ravens, did not. Lying at 
the side of a wood, a dog came running up to him 
with a purse in its teeth. Suspecting some evil, 
he attempted to drive the animal away, but in vain. 
He at length took the purse, and found in it a sum 
of money which carried him to Vienna. 

3246. KINDNESS, Power of. A Christian lady 
was told of a very depraved woman who had ruiuecl 
herself by debauchery, but was of so violent a temper 
that no one durst interfere with her. She proposed 
to go up and see her, but was warned, " She will 
kill you." Entering the miserable apartment, a 
withered, miserable- looking creature raised herself 
upon her elbow, and with frenzied look demanded 



what she wanted. She replied, " I love 5 ou ; I 
want to be kind to you, because Jesus loves you." 
Going forward, she kissed her brow, and, notwith- 
standing violent, repelling words, kissed her again. 
"Go away," was the cry, "go away! You will 
break my heart ; you put me in mind of my mother. 
Never has any one kissed me as she did ; never 
have I been so treated since I lost her : many kicks 
and blows have I had, but no kisses like this." The 
fountain of feeling was opened, the confidence of the 
heart was won, and step by step that all but utterly 
lost soul was led back to Jesus. 

3247. KINDNESS, Power of. Euclid, a disciple 
of Socrates, having offended his brother, the brother 
cried out in a rage, " Let me die, if I am not re- 
venged on you one time or other ! " to whom Euclid 
replied, " And let me die, if I do not soften you by 
my kindnesses, and make you love me as well as 
ever." 

3248. KINDNESS, Power of. Arcadius, an Ar- 
give, was incessantly railing at Philip of Macedon. 
Venturing once into the dominions of Philip, the 
courtiers reminded their Prince that he had now an 
opportunity to punish Arcadius for his past inso- 
lences, and to put it out of his power to repeat them. 
The King, however, instead of seizing the hostile 
stranger, dismissed him loaded with courtesies and 
kindnesses. Some time after word was brought 
that the King's old enemy was become one of his 
icarmest friends, and did nothing but diffuse his 
praises wherever he went. On hearing this Philip 
turned to his courtiers, and asked, with a smile, 
" Am not I a better physician than you ? " 

3249. KINDNESS, Power of. "How is it," said 
an illustrious lady to Sir Edwin Landseer, " that 
you exercise such a subjugating power over dogs ? " 
Smiling briefly and modestly, Sir Edwin answered, 
"By peeping into their hearts ! " And in that way 
he won the love of " Tiny," the little white stray 
terrier (given to him by the friend that rescued it) 
who never left his side, and whom the great artist 
embraced shortly before his last breath, saying, 
"My dear little white dog, nobody can love me half 
so much as thou dost." 

3250. KINDNESS, Power of. It must have been 
a strange feeling that stole into the heart of an 
imaginative man who, in the early ages, first saw 
the rude earth or ores heaped upon fuel, and coals 
upon the ore, and then, in the growing intensity of 
heat, at length beheld the flashing drops trickling 
down and flowing out like water ! The struggle is 
over ! The hammer could not beat it out, pinchers 
could not pull it, the frost could not reach it, nor 
pressure overcome it. But the silent searching 
of fire overcomes the tough metal ; it yields, and 
flows sparkling down — subdued by coals ! — Preacher s 
Lantern. 

3251. KINDNESS, remembered. A sun-dial in 
Spain has this appropriate motto engraved upon 
it : — " I mark only the bright hours." Let this be 
our motto. In life let us forget the dark days, and 
remember only the bright ones. Let us forget the 
evils others have done us, and remember only deeds 
of kindness. 

3252. KINDNESS, remembered. On one of my 

boat journeys on the Yaugtsze I put in about dusk 
at Hwang Sz Kang, and I had no sooner finished 



KINDNESS 



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KINGDOM 



preaching on shore than a man rushed after me on 
to the boat, with hands full of peaches, which he 
pressed me to accept. I told him that I was not 
aware that I had done anything to warrant my 
taking them ; but he would hear of no refusal. 
" You are from Hankow, are you not ? " said he. 
"Yes," I replied. "Well, you will probably not 
remember me," he added; "but a few years ago I 
went up to your hospital there, very ill indeed, and 
had it not been for Dr. Mackenzie I certainly should 
not have lived. And not only so, but when all my 
money was exhausted he supported me for a whole 
month, and both he and the native assistants treated 
me with so much kindness that, when I saw you 
here, knowing as I did that you must be connected 
with the mission, I thought the least that I could 
do was to give you some slight acknowledgment of 
the kindness shown me. I am but a poor man — a 
huckster — and in a very small way, but I shall be 
only too glad if you will accept these peaches." — 
Rev. D. Hill. 

3253. KINDNESS, Return for. At Worms, when 
Luther had returned, forsaken and dispirited, to his 
hotel, a servant entered, bearing a silver vase filled 
with refreshing beverage, the offering of the aged 
Duke Eric of Brunswick, a powerful lord belonging 
to the Pope's party. As the Reformer, touched 
deeply by the kindness, drank, he said, "As on 
this day Duke Eric has remembered me, may the 
Lord Jesus Christ remember him in an hour of his 
last struggle ! " The servant took back the message 
to his master. The aged Duke called to mind these 
words at the moment of his death, and addressing 
a young man who stood at his bedside, said, " Take 
the Bible and read to me." The youth read the 
words of Christ, and the soul of the dying man took 
comfort : " Whosoever shall give you a cup of cold 
water to drink in my name, because ye belong to 
Christ, verily I say unto you, he shall not lose his 
reward." 

3254. KINDNESS, Secret of. We had travelled 
far, and were hungry, thirsty, and fatigued. Erom 
the fear of lions we preferred remaining at the 
village during the night. The people rather roughly 
directed us to halt at a distance. We asked water, 
but they would not supply it. I offered the three 
or four buttons which still remained on my jacket 
for a little milk ; this also was refused. We had 
the prospect of a hungry night at a distance from 
water, though within sight of the river. When 
twilight drew on a woman approached. She bore 
on her head a bundle of wood, and had a vessel of 
milk in her hand. She handed the latter to us, 
laid down the wood, and returned to the village. 
A second time she approached with a cooking-vessel, 
a leg of mutton, and water, sat down without say- 
ing a word, prepared the fire, and put on the meat. 
We asked her again and again who she was. She 
remained silent, till entreated to give us a reason 
for such unlooked-for kindness to strangers. The 
solitary tear stole down her sable cheek when she 
replied, " / love Him whose servants you are ; and 
surely it is my duty to give you a cup of cold water 
in His name. My heart is full ; therefore I cannot 
speak the joy I feel to see you in this out-of-the- 
world place." On learning that she was a solitary 
light burning in a dark place, I asked her how she 
Jcept up the life of God in her soul, in the entire 
absence of the communion of saints. She drew 
from her bosom a copy of the Dutch Testament 



which she had received when in school some years 
previous. " This" she said, "is the fountain whence 
I drink; this is the oil which makes my lamp 
burn ! " — Moffat (condensed). 

3255. KINDNESS, to the weary. That is a 
pretty story of him (Irving) when he was the star 
of Glasgow, as the co-pastor of Dr. Chalmers, when 
on his way to some great Presbytery meeting in the 
country, and a number of the brethren poured in 
in carriages. The tall, remarkable figure of Irving 
was at last seen coming along with a heavy bur- 
den upon his back, and a poor worn-out Irishman 
wearisomely limping along by his side. He excited 
great laughter among those who knew him ; but he 
could see no occasion for laughter. He had found 
the poor creature broken down and sick of heart on 
the way, so he had shouldered the pack to help the 
poor man on his journey. " His countrymen were 
kind to me,'" said the great, noble, simple-hearted, 
and childlike Irving ; and this was the only answer 
he deigned to give to the sneerers. — Paxton Hood. 

3256. KINDNESS, towards those thought repro- 
bate. A popish princess was entreated by some 
Romish ecclesiastics to concur with them in bring- 
ing a supposed heretic to the flames. "Is it not 
true," asked she, "that heretics burn for ever in 
hell fire ? " " Without doubt," was the reply of the 
priests. " Then, " added she, " it would be too 
severe to burn them in both worlds. Since they 
are devoted to endless misery hereafter, it is but 
justice to let them live unmolested here." 

3257. KINDNESS, under the guise of cruelty. 

Kindness in the guise of cruelty was shown in a 
novel way by a Montana stage-driver. The stage 
was on its way from Deer Lodge to Missoula, and 
was passing over the Flint Creek Hills. So intense 
was the cold that the only passengers — a woman 
and her child — were in danger of freezing to death. 
The driver saw that drowsiness, the first stage of 
freezing, had fallen upon the wretched woman. He 
put his coat around her, but her blood seemed to 
be standing still. Then he grew very harsh, seized 
the woman, dragged her from the coach, and left 
her by the roadside. " Oh, my baby ! " the mother 
cried. The driver cracked his whip. The stage 
flew over the snow, with the woman running after. 
The race was kept up for nearly two miles, when 
the driver took the mother in and again wrapped 
his coat around her. By a clever ruse he had thus 
warmed her blood and saved her life. — Light and 
Love Magazine. 

3258. KINDNESS, Words of. In Parkhurst 
Prison the governor told me he once had twenty- 
five children, the refuse of society. He collected 
them together, and spoke to them kindly of what 
they might derive from the cultivation of better 
feelings, and told them that his object was to do 
all he could to remove their misfortunes ; and the 
result was they burst into tears — they clung to his 
knees while they said, " This is the first moment in 
our lives that we ever heard a word of kindness." — 
Bishop of Norwich. 

3259. KINGDOM, of Christ, Interest in. I shall 
never forget what a dying Christian man once said 
to me. As he approached very near his end I asked 
him what I should pray for, expecting that he would 
have some request personal to himself to make. To 
my surprise and delight he said, " Pray that the 



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KNO W LEDGE 



lingdom of Christ may be extended." There is an 
exalted state of heart possible, when the Christian 
forgets himself in the thought of his Master's king- 
dom. It is a self-forgetful, unconscious life, the 
blessed life, the eternal life, in some of its fulness 
and joy. — Rev. Samuel Pearson, M.A. 

3260. KINGDOM of Christ, not of this world. 

An attempt had been made to alarm the Emperor 
by connecting the Christian hope of the second 
coming of Christ with the intrigues of the Jews 
for the recovery of their independence. Domitian 
at once questioned the grandchildren of Jude (he 
had heard that they were of the race of David) as 
to the nature of the glorious Kingdom for which 
they were looking. He was only reassured by 
learning how poor they were, and by seeing their 
horny hands, which proved that these supposed 
rivals of Csesar were nothing more than simple 
labourers. — E. De Pressense. 

3261. KINGDOM of God, to be sought first. 

When a young man made a public profession of 
the gospel, his father, greatly offended, gave him 
this advice — " James, you should first get yourself 
established in a good trade, and then think of and 
determine about religion." "Father," replied he, 
" Christ advises me very differently ; He says, 
" Seek ye first the kingdom of God." 

3262. KINGDOM of God, What is it ? A peasant 
boy, on reading the passage, " Except a man be 
born again he cannot see the Kingdom of God," 
was asked, " And what is that Kingdom ? " He 
paused, and with an expression of seriousness and 
devotion which I shall never forget, placing his 
hand on his bosom, he said, " It is something here ! " 
and then raising his eyes, he added, " and something 
up yonder 1 " — Leifchild {abridged). 

3263. KINGDOM of heaven, Entering. Mr. 

Swartz one day met a Hindoo dancing-master, with 
his female pupil, and told them that no unholy 
persons shall enter into the kingdom of heaven. 
" Alas ! sir," said the poor girl, " in that case 
hardly any European will ever enter it ; " and 
passed on. 

3264. KINGDOM of heaven, Seeking. A young 
lady under deep conviction was visiting at a neigh- 
bour's house. Father Haynes, the coloured minister 
of the congregation of Vermont/made his appearance. 
He soon discovered her difficulty. He asked her 
the following questions : — "Young woman, do you 
expect to go home to-night ? " " Yes, sir." " How 
do you expect to get there ? " "I expect to walk." 
"How will you walk?" The young lady was 
embarrassed, and made no reply. "Well," said 
Mr. Haynes, " I will tell you how you'll walk. 
You'll put one foot before t'other — that's the way 
you'll get home, if the Lord pleases ; and you must 
start now, and go step by step into the Kingdom." 
By this singular introduction he arrested the young 
lady's attention. On her way home that night 
every step she took was an admonition in the light 
of the instruction she had just received to commit 
her ways to the Lord. She soon found relief, then 
went on her way rejoicing. — Christian Age. 

3265. KINSHIP, Recognition of. It happened 
in the reign of King James, when Henry, Earl of 
Huntingdon, was Lieutenant of Leicestershire, that 
a labourer's son in that county was pressed into the 



wars. The old man at Leicester requested that his 
son might be discharged, as being the only staff of 
his age, who by his industry maintained him and his 
mother. The Earl demanded his name, which the 
man for a long time was loath to tell — as suspect- 
ing it a fault for so poor a man to tell the truth. 
At last he told his name was Hastings. " Cousin 
Hastings," said the Earl, "we cannot all be top 
branches of the tree, though we all spring from the 
same root ; your son, my kinsman, shall not be 
pressed." — Thomas Fuller. 

3266. KNOWLEDGE, and love. A poor igno- 
rant woman in Scotland, after being questioned by 
a minister as to her Christian knowledge and fitness 
for going to the Lord's Table, was told she must 
first study the doctrines of the Catechism for three 
months, and then she might be more fit to attend 
the sacrament. " sir," she cried, " I know I 
cannot understand and explain doctrine like some 
of those you have admitted, but, sir, I feel I love 
Christ so much that I could die for Him I " On the 
ground of her true self-devoting love, she at once 
received a token of admission to the Lord's Table. 
— Christian World. 

3267. KNOWLEDGE, and practice. One day, 
Cicero tells the story in his treatise " On Old Age," 
an aged Athenian came into the theatre, but not 
one of his fellow-citizens in that immense crowd 
would incommode himself to make room for him. 
As, however, he approached the ambassadors from 
Lacedaemon, who had their own special seat, they 
all rose to receive him into their midst. The whole 
assembly burst into applause. Whereupon some- 
body said, " The Athenians know what is good, but 
they will not practise it." — Christian Family. 

3268. KNOWLEDGE, and success. The smith's 
main business is to shoe horses. Let him see that he 
knows how to do it ; for, should he be able to belt an 
angel with a girdle of gold, he will fail as a smith if 
he cannot make and fix a horse-shoe. — Spurgeon. 

3269. KNOWLEDGE, Application of. In a dark 
night I once saw a feeble lamp struggling to pierce 
the dense darkness ; but the mighty genius of night 
defied its impotent rays. Near by I saw another 
lamp, of the same general pattern, whose light 
streamed out dazzlingly into the distant darkness. 
I asked, "Why does this lamp give more light than 
the other ? Is the oil better ? " ' ' No." " Does it 
burn more oil ? " " No." " Is the burner better ? " 
"No." But, surely, it generates more light?" 
Unexpectedly the answer was, " No." " Why, then, 
does it emit a light so much more dazzling than 
the other?" This was the answer: "Do you see 
behind that bright lamp the polished reflector, 
which the other has not ? That reflector gathers all 
the divergent rays, and converges and flings them 
out in one glittering flood of light." Professor 
Jaques thus illustrates two men equally learned — 
one having the power of reducing his knowledge to 
practice, the other destitute of it. — Biblical Museum. 

3270. KNOWLEDGE, enlarged at death. A 

consumptive disease seized the eldest son and heir 
of the Duke of Hamilton, which ended in his death. 
As he was lying one day on the sofa his tutor was 
conversing with him on some astronomical subject, 
and about the nature of the fixed stars. 1 Ah," 
said he, " in a little while / shall know more of this 
than all of you together." 



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3271. KNOWLEDGE, Fragmentary nature of. 

The wisest men feel that they know nothing com- 
pared with what they are capable of knowing. I 
was struck with a remark that a man once made to 
me on this subject. To my mind he was a marvel 
of learning. He seemed thoroughly educated in 
every direction. As now there is not a tree in the 
forest which, if you tap it, will not run sap, so 
there was not a side on which you could touch him 
where his knowledge did not seem complete. I 
said to him one day, " If I knew a tithe of what 
you know I should think myself very fortunate." 
Said he, " Henry, I seem to myself like a basket 
in which are being carried away the fragments of 
a hotel — a bit of this, the fag-end of that, and all 
sorts of things jumbled up together. I do not know 
anything- except little fragmentary parts of this, 
that, and the other." — Beecher. 

3272. KNOWLEDGE, Fragmentary nature of. 

A missionary in Maulmain asked a dying man if 
he was acquainted with Christianity. "Yes," he 
replied, " I know about going up to God." Handing 
a bit of paper containing some verses of the Twenty- 
fourth Psalm beginning, " Who shall ascend into 
the hill of the Lord ? " "I know that much," he said, 
and in that hope he died. 

3273. KNOWLEDGE, from God, Longing for. On 

the eve of battle the Roman soldiers shot birds 
with their arrows, and brought their bodies, still 
palpitating with life, to the commissioned priests, 
who proceeded to search their entrails, with many 
an incantation, in order to detect signs, known only 
to the illuminated and the expert, by which to settle 
difficult questions as to precarious results. " Why 
examine the birds?" you ask. All priestcraft, of 
course ; but then the most bewildered men will 
often have some reason in their madness. The 
birds flew very high. Twilight birds especially flit 
with supernatural mystery through the skies. They 
seem very much like angels, to those who never 
see angels. The name Dante applies to angels is 
" Birds of God." These wing creatures go up next 
the stars, perhaps next heaven ; they may overhear 
God in counsel. It was a conceivable thing even 
that Deity should hide His Word in their hearts. 
And men wanted to hear from God. Unfortunately 
the space was unbridged, and no human being could 
fly. — Charles S. Robinson, D.D, 

3274. KNOWLEDGE, gained by adversity. 

Frederick the Fifth, Elector Palatine of the Bohe- 
mians, hearing that his army was cut to pieces, had 
to flee, leaving his crown behind him. It was on 
this occasion that he uttered the memorable saying, 
" There are virtues which misfortune only can teach 
us, and it is in adversity alone that princes learn 
to know themselves." — B. 

3275. KNOWLEDGE, how gained. A Persian 
philosopher, being asked by what method he had 
acquired so much knowledge, answered, "By not 
allowing shame to prevent me from asking questions 
when I was ignorant." 

3276. KNOWLEDGE, lightly estimated. Deme- 
trius, satisfied with expelling the garrison (of Megara), 
declared the city free. Amid these transactions he 
bethought of Stilpo, a philosopher of great reputa- 
tion. He sent for him and asked him whether they 
(the people and soldiers) had taken anything from 



him. " No, " said Stilpo ; " I found none that wanted 
to steal any knowledge." — Plutarch. 

3277. KNOWLEDGE, Necessity of technical. I 

led the horse to the stable, when a fresh perplexity 
arose. I removed the harness with difficulty ; but 
after many strenuous efforts I could not remove the 
collar. In despair, I called for assistance, when aid 
soon drew near. Mr. Wordsworth brought his in- 
genuity into exercise, but after several unsuccessful 
attempts he relinquished the achievement as a thing 
altogether impracticable. Mr. Coleridge now tried 
his hand, but showed no more grooming skill than 
his predecessors ; for, after twisting the poor horse's 
neck almost to strangulation and the great danger 
of his eyes, he gave up the task, pronouncing that 
the horse's head must have grown (gout or dropsy ?) 
since the collar was put on ; for, he said, " it was a 
downright impossibility for such a huge os frontis 
to pass through so narrow a collar." Just at this 
instant a servant-girl came near, and understanding 
the cause of our consternation, " La ! master," said 
she, "you don't go about the work in the right 
way ; you should do like this ; " when, turning the 
collar completely upside down, she slipped it off in a 
moment, to our great humiliation and wonderment, 
each satisfied afresh that there were heights of 
knowledge in the world to which we had not yet 
attained. — Life of Coleridge. 

3278. KNOWLEDGE, not shown by noise. A 

rabbi of little learning usurping all the discourse at 
table, one present asked was he not a great scholar. 
"For aught I know," was the reply, "he maybe 
learned, but I have never heard learning make so 
much noise." 

3279. KNOWLEDGE, of Christ, Without. When 
the Apostle Paul, after appealing from Agrippa to 
Csesar, was sent to Rome, the vessel which carried 
him was detained at Puteoli for seven days. And 
there is an old tradition — exceedingly touching as 
well as beautiful — that while delayed there the 
Apostle went up to the tomb of Virgil, and, as he 
stood by it, wept at the thought that the great poet 
had died without the knowledge of Christ. 

3280. KNOWLEDGE, of our own duties. He 

(Venn Elliott) was seated on the coach-box, and 
travelling on the Bath road. As usual, he was 
questioning the coachman — " What place is that ? " 
" To whom does this estate belong ? " " What is 
the name of yonder village ? " To all these questions 
he received the one invariable answer, "I do not 
know." Vexed, as he always was when in contact 
with a man who had no eyes, he asked somewhat 
sarcastically, " What do you know ? " Without the 
movement of a muscle, the man replied, "I know, 
sir, how to drive you from Bath to Bristol." — Life of 
the Rev. H. Venn Elliott. 

3281. KNOWLEDGE, of ourselves. Thales, the 
Milesian, used to say that "for a man to knoiv him- 
self is the hardest thing in (he toorld" This is one of 
the three precepts which Pliny affirms to have been 
consecrated at Delphos in golden letters. — F. Mason. 

3232. KNOWLEDGE, of the truth, Illustration 

of. The dignity of knighthood, according to the 
original institution, had this peculiarity, that it 
did not flow from the monarch, but could be con- 
ferred by any one who himself possessed it, upoD 



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LABOUR 



any squire who, after due probation, was found to 
merit the honour of chivalry. — Sir Walter Scott. 

3283. KNOWLEDGE, Pursuit of, under diffi- 
culties. The shepherd, with no apparatus besides 
his thread and beads, has lain on his back on the 
starry night, mapped the heavens, and unconsciously 
become a distinguished astronomer. The peasant 
boy, with no tools but his rude knife, and a visit 
now and then to a neighbouring town, has begun 
his scientific education by producing a watch that 
would mark the time. The blind man, trampling 
upon impossibilities, has explored the economy of 
the beehive, and, more wondrous still, lectured on 
the laws of light. The timid stammerer, with 
pebbles in his mouth and the roar of the sea-surge 
in his ear, has attained correctest elocution, and 
swayed as one man the changeful tides of the 
mighty masses of the Athenian democracy. All 
these were expedients. It is thus in the life re- 
ligious. No man ever trod exactly the path that 
others trod before him. There is no exact chart 
laid down for the voyage. The rocks and quick- 
sands are sifting ; he who enters upon the ocean of 
existence arches his sail to an untried breeze. He 
is "the first that ever burst into that lonely sea." 
Every life is a new life. — Robertson. 

3284. KNOWLEDGE, Sacrifices for. " Give me 
half the money you pay for my board,'' said the 
youthful Benjamin Franklin to his master. " I will 
board myself." The master consenting, the appren- 
tice found that he could live upon half of the 
half. What did the calculating wretch do with the 
money ? Put it into his money-box ? No ; he laid 
it out in the improvement of his mind. — Cyclopaedia 
of Biography (condensed). 

3285. KNOWLEDGE, Saved by. On one occa- 
sion Hugh Miller had climbed a lofty cliff for a 
famous raven's nest. He came within six or eight 
feet of the prize, when he noticed that the smooth 
rock which sloped to it glistened in the sun. He 
examined it more closely, and saw that it was 
chlorite, a rock too slippery to allow any foothold. 
He did not risk the descent, knowing the peril. 
Five years later a famous cragsman reached the 
same point. Knowing nothing of chlorite, he ven- 
tured on the smooth rock, and in an instant was 
shot over the precipice. His remains were found 
on the rocks beneath. 

3286. KNOWLEDGE, Unapplied. The Chinese 
have understood the manufacture of glass for the 
past 2000 years ; they have possessed the use of gun- 
powder from time immemorial, but only employed 
it for ornamental fireworks ; they were acquainted 
with the mariner's compass, but only as a matter 
of curiosity, not applying it to navigation. — Tytler 
(condensed). 

3287. KNOWLEDGE, Usefulness of. The cele- 
brated physiologist, Julius Muller, a Protestant by 
birth and education, became a zealous Catholic. 
One day he knelt down in prayer before some relics. 
Having glanced at them, he suddenly jumped up, 
calling out, " For Heaven's sake ! these are bones of 
an ass/" It appears that his anatomical eye per- 
ceived that the relics exposed for veneration as the 
bones of some saint were in reality those of the 
brute mentioned. — Christian Age. 

3288. KNOWLEDGE, Worth of. A philosopher 
stepped on board a boat to cross a stream ; on the 



passage he inquired of the ferryman if he under- 
stood astronomy. The man looked astonished. 
"Astronomy? No, sir; never heard of it before." 
The philosopher replied, " I am very sorry, for one 
quarter of your life is gone." A few minutes after 
he asked the ferryman, " Do you know anything of 
mathematics ? " The boatman smiled, and replied, 
"No." "Well, then," said the philosopher, "another 
quarter of your life is gone." A third question was 
asked the ferryman, "Do you understand arith- 
metic ? " " Oh no, no ; never heard of such a thing." 
" Well, my friend, then another quarter of your life 
is gone." Just at this moment the boat ran on a 
rock. The ferryman jumped up, pulled off his coat, 
and asked the philosopher, "Sir, can you swim?" 
"No," said the philosopher. "Well, then," said 
the ferryman, " your whole life is gone ; for the 
boat is going to the bottom." 

3289. LABOUR, a seasoning. Dionysius being 
at an entertainment given to him by the Lacedae- 
monians, expressed disgust at their black broth. 
"No wonder," said one of them, "for it wants 
seasoning." "What seasoning?" asked the tyrant. 
"Labour," replied the citizen, "joined with hunger 
and thirst." 

3290. LABOUR, and fretting. "What a pity 
it is," said a grazier to a small farmer who had just 
entered on a little farm, " that that pasture of yours 
is so overrun with thistles ! " "It is a pity," was 
the reply of the small farmer ; " but if I fret my- 
self into a consumption, it will not free the thistles 
out of the ground ; so I will try whether labour and 
good management will not put it into better order." 
— New Encyclopaedia of Anecdotes. 

3291. LABOUR, and idleness. An eniment 

divine, suffering under chronic disease, consulted 
three physicians, who declared, on being questioned 
by the sick man, that his disease would be followed 
by death in a shorter or longer time, according to 
the manner in which he lived ; but they unani- 
mously advised him to give up his office, because, 
in his situation, mental agitation would be fatal to 
him. "If I give myself to repose," inquired the 
divine, "how long, gentlemen, will you guarantee 
my life ? " " Six years," answered the doctors. 
"And if I continue in office?" "Three years at 
most." "Your servant, gentlemen," he replied; 
"I should prefer living two or three years in doing 
some good to living six in idleness." — Whitecross. 

3292. LABOUR, and life. Mr. Charles of Bala 
had an ardent desire to procure a correct and 
indefective edition of the Bible for his Welsh 
countrymen ; therefore his toil and labour were 
very great, though without any remuneration from 
man. While engaged in this work he acknowledged 
that he had a strong wish to live until it was com- 
pleted ; "and then," said he, "I shall willingly lay 
down my head and die." He lived to see it com- 
pleted ; and he expressed himself very thankful to 
the Lord for having graciously spared him to wit- 
ness the work finished ; and the last words ever 
written by him, as it is supposed, were these, with 
reference to this work—" It is now finished." 

3293. LABOUR, Christian, not in vain. In 

1735 the wife of Hans Egede, the first missionary 
to Greenland, died ; and he himself, dejected in 
spirits and broken in health, shortly afterwards 
bade farewell to Greenland, taking the remains 



LABOUR 



LAUGHTER 



of his wife with him to his native land. He 
preached his last sermon before sailing from the 
text : " I said, I have laboured in vain ; I have 
spent my strength for nought and in vain. Yet 
surely my judgment is with the Lord, and my work 
with my God." But before his death, which oc- 
curred in 1758, Hans Egede had the joy to hear 
that hundreds of the once indifferent Greenlanders 
were converted to the faith of the gospel. 

3294. LABOUR, intended of God. King Alphon- 
sus, doing something with his hands, and labouring 
so, that some which beheld him found fault, smiled 
and said, "Hath God given hands to kings in 
vain ? " — Bernard. 

3295. LABOUR, Profit in. "I never heard," 
wrote a gentleman, " of a true labourer ever getting 
tired of his work. I never heard of an apostle, 
prophet, or public benefactor getting tired and 
giving up." It is quite true ; the more a man do?s, 
the more he wants to do. And what he does he 
is proud of. Coke, of Leicestershire, when made a 
nobleman, was a great deal prouder of the breed 
of long-woolled sheep which he had introduced and 
improved than he was of his coronet. — /. Rain 
Friswell. 

3296. LABOUR, Respect for. Some slaves (at 
St. Helena), with heavy burdens on their shoulders, 
came toiling up the narrow pathway. Mrs. Bal- 
combe, ... in rather an angry tone, ordered them 
to keep back. But the Emperor (Napoleon I.), 
making room for the slaves, turned to Mrs. Balcombe 
and said mildly, "Respect the burden, Madam." — 
Abbott. 

3297. LABOUR, Reward of. A poor Macedo- 
nian soldier was one day leading before Alexander 
a mule laden with gold for the King's use. The 
beast being so tired that he was not able either to 
go or sustain the load, the mule-driver took it off, 
and carried it himself with great difficulty a con- 
siderable way. Alexander, seeing him just sinking 
under the burden, and about to throw it on the 
ground, cried out, " Friend, do not be weary yet ; 
try and carry it quite through to thy tent, for it is 
all thy own." 

3298. LABOURS, Abundant. What shall I 
speak of his (Calvin's) indefatigable industry, 
almost beyond the power of nature, which, paral- 
leled with our loitering, will, I fear, exceed all 
credit ! . It may be the truest object of admiration 
how one lean, worn, spent, and wearied body could 
hold out. He read every week of the year through 
three divinity lectures ; every other week, over and 
above, he preached every day ; so that (as Erasmus 
said of Chrysostom) I know not whether more to 
admire his constancy or theirs that heard him. 
Some have reckoned his yearly lectures to be one 
hundred and eighty-six, and his yearly sermons tivo 
hundred and eighty-six. Every Thursday he sat in 
the Presbytery. Every Friday, when the ministers 
met to consult upon difficult texts, he made as good 
as a lecture. Besides all this, there was scarcely a 
day that exercised him not in answering, either by 
word of mouth or writing, the doubts and questions 
of different churches and pastors ; so that he might 
say with Paul, "The care of all the churches lieth 
upon me." Scarcely a year passed wherein, over 
and above all these employments, some great 



volume, in folio or other size, came not forth. — 
Dr. Boyle. 

3299. LABOURS, to the last. Calvin, even in 
his dying illness, would not refrain from his labours ; 
but when his friends endeavoured to persuade him 
to moderate his exertions, he replied, " What ! shall 
my Lord come and find me idle ? " 

3300. LAMB of God, Pointing to. Hannah 
More relates that Dr. Johnson, on his deathbed, 
was in great distress of mind. Not being comforted 
by ordinary conversation, he desired to see a minis- 
ter, and described what kind of a minister he wanted. 
Mr. Winstanley was named, and the Doctor requested 
him to be sent for. Mr. Winstanley, being a nervous 
man, felt appalled by the thought of encountering 
Dr. Johnson. He therefore wrote to the Doctor as 
follows : — "Sib, — I beg to acknowledge the honour 
of your note, and am very sorry that the state of 
my health prevents my compliance with your re- 
quest. Permit me, therefore, to write what I 
should wish to say were I present. I can easily 
conceive what would be the subjects of your 
inquiry. I can conceive that the views of your- 
self have changed with your condition, and that, on 
the near approach of death, what you once con- 
sidered mere peccadilloes have risen into mountains 
of guilt, while your best actions have dwindled 
into nothing. On whichsoever side you look, you 
see only positive transgression, defective obedience, 
and hence, in self-despair, are eagerly inquiring, 
' What must I do to be saved ? ' I say to you, in 
the language of the Baptist, 1 Behold the Lamb of 
God, that taketh away the sin of the world.' " When 
this was read to the Ductor he anxiously asked, 
"Does he say so?" The consequence was, that he 
was brought to the renunciation of himself and a 
simple reliance on Jesus as his Saviour. 

3301. LANGUAGE, Too fine. Dr. William Bates, 
the accomplished and courtly Nonconformist minis- 
ter, once complained in the presence of his faithful 
but unpolished friend, Daniel Burgess, that he 
found very little success in his work as a minister ; 
when his aged brother smartly replied, "Thank 
your velvet mouth for that — too fine to speak mar- 
ket language ! " — Clerical Library. 

3302. LATE, Too ! in saving. "I remember," says 
the Rev. George Burder, "reading of a woman whose 
house was on fire. She was very active in remov- 
ing her goods, but forgot her child, who was sleep- 
ing in the cradle. At length she remembered the 
babe, and ran with earnest desire to save it. But it- 
is now too late ! The flames forbade her entrance. 

3303. LAUGHTER, Life saved by. Dr. Patrick 
Scougal, a Scotch bishop in the seventeenth century, 
being earnestly besought by an old woman to visit 
her sick cow, the prelate, after many remonstrances, 
reluctantly consented, and walking round the beast, 
gravely said, " If she live, she live ; and if she 
die, she die ; and I can do nae mair for her." Not 
long afterwards he was dangerously afflicted with 
a quinsy in the throat ; hereupon the old woman, 
having got access to his chamber, walked round 
his bed repeating the same words which the Bishop 
had pronounced when walking round the cow, and 
which she believed had cured the animal. At this 
extraordinary sight the Bishop was seized with a fit 



LAW 



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LA WS 



of laughter which broke the quinsy and saved his 
life. — Clerical Anecdotes. 

3304. LAW, and mercy. Lord Kenyon having 
passed the sentence of death upon a young woman 
convicted of stealing forty shillings, though under 
extenuating circumstances, the unhappy prisoner 
instantly fell lifeless at the bar. In great distress 
the good judge, whose sensibilities had not been 
impaired by the sad duties of his office, cried out 
from the bench, " / don't mean to hang you, good 
woman— I don't mean to hang you. Will nobody 
tell her I don't mean to hang her." — Anecdotes of 
Law and Lawyers. 

3305. LAW, and tradition. " There was a flute 
in the Temple," says the Talmud, "preserved from 
the days of Moses ; it was smooth, thin, and formed 
of a reed. At the command of the King it was 
overlaid with gold, which ruined its sweetness of 
tone until the gold was taken away. There was 
also a cymbal and a mortar, which had become 
injured in course of time, and were mended by 
workmen of Alexandria summoned by the wise 
men ; but their usefulness was so completely 
destroyed by this process that it was necessary to 
restore them to their former condition. Are not 
these things an allegory ? Do they not imply that 
by overling the written Law with what they 
called gold, but what was in reality the dross and 
tinsel of tradition, the rabbis had destroyed or 
injured its beauty and usefulness ? — Farrar. 

3306. LAW, cannot remit punishment. I was 

much interested with one prisoner in the Eastern 
Penitentiary, Pennsylvania, who had nearly com- 
pleted his seven years' solitary confinement. He 
stated that he had been guilty of stealing one 
hundred dollars, and that, his conscience upbraiding 
him, he took them back previous to being found 
out ; and still he was sentenced to this frightful 
punishment. — George Moore. 

3307. LAW, Debt to, cancelled. An Oriental 
custom tells that when a debt had to be settled, 
either by payment or forgiveness, it was the usage 
for the creditor to take the cancelled bond and nail 
it over the door of him who had owed it, that all 
passers-by might see that it was paid. Oh blessed 
story of our remission ! There is the cross, the 
door of grace, behind which a bankrupt world lies 
in hopeless debt to the law. See Jesus, our bonds- 
man and brother, coming forth with the long list 
of our indebtedness in His hand. He lifts it up 
where God and angels and men may see it, and 
then, as the nail goes through His hand, it goes 
through the bond of our transgressions to cancel it 
for ever. — Clerical Library. 

3308. LAW, Entirety of. The strength of a chain 
is only equal to its weakest part. Snap one link, and 
what avails the strength of all the rest until that 
broken or loose link be welded again ? " Whosoever 
shall keep the whole law, and yet offend in one, he 
is guilty of all." The question of small sins is as 
clear as a problem of Euclid — a question of a drop 
of prussic acid and a vial full or a sea full. — Rev. 
A. B. Grosart. 

3309. LAW, Subject to. " Do you know that I 
am above the law?" said James II. to the young 
Duke of Somerset, when he refused to introduce the 
Xuncio because he was advised that it was illegal. 



"Your Majesty may be, but / am not" was the 
reply. — Baldwin Brown. 

3310. LAW, The moral, perfect. An eminent 
lawyer, who had not read the Bible, and was doubtful 
about its being God's Word, asked a Christian friend 
to tell him what books he should read to satisfy his 
mind. His friend said, " Read the Bible itself." The 
inquirer thought his question had been misunder- 
stood. He wanted some books that would say some- 
thing about the Bible. But his friend said, "No ; 
I will not send you to other books. Read the Bible 
for yourself." The lawyer obtained a Bible. "Where 
shall I begin ? " said he. " Oh, begin at the begin- 
ning, and read it through." The Christian called 
upon him now and then, and was delighted to find 
that he continued to read. One day the friend 
found the doubter walking up and down his room 
full of thought. He inquired what subject occupied 
his mind so completely. " I have been reading," 
said he, "the moral law in the book of Exodus." 
" Well, what do you think of it ? " " Why, I have 
been trying whether I can add anything to it, but 
I can't ; and I have considered whether there is 
anything that can be taken from it, so as to make 
it better, and I cannot. It is 'perfect." — Biblical 
Museum. 

3311. LAW, Unsatisfactory nature of. A very 
learned judge was once asked what he would do if 
a man owed him ten pounds and refused to pay. 
His reply was worth remembering. He said, 
" Rather than bring an action against him, with its 
costs and uncertainty, I would give him a receipt in 
full of all demands ; yes, and I would send him five 
pounds over, to cover all possible expenses." 

3312. LAW, Use of. The wife of a drunkard 
once found her husband in a filthy condition, with 
torn clothes, matted hair, bruised face, asleep in the 
kitchen, having come home from a drunken revel. 
She sent for a photographer, and had ^ portrait of 
him taken in all his wretched appearance, and placed 
it on the mantel beside another portrait taken at 
the time of his marriage, which showed him hand- 
some and well dressed, as he had been in other days. 
When he became sober he saw the two pictures, and 
awakened to a consciousness of his condition, from 
which he arose to a better life. Now, the office of 
the law is not to save men, but to shoio them their 
true state as compared with the Divine standard. 
It is like a glass, in which one seeth " what manner 
of man he is." 

3313. LAWS, Human and Divine, contrasted. 

I once heard a judge at Stafford conclude an address 
to a prisoner convicted of uttering a forged one 
pound note, after having pointed out to him the 
enormity of the offence and exhorted him to prepare 
for another world : " And I trust that, through the 
merits and mediation of our Blessed Redeemer, you 
may there experience that mercy which a due regard 
to the credit of the paper currency of the country 
forbids you to hope for here." — Lord Campbell. 

3314. LAWS, Obedience to. A man who is 

twenty years old has more chances of life than a 
boy who is only ten years old. A man at thirty has 
more chances of life than a man at twenty. A man 
at forty has more chances of life than a man at 
thirty. A man at fifty still has more chances of life 
than a man at any age below that. The interpre- 
tation of this fact is, that God gives a premium to 



LAWS 



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LEARNING 



men for the observation of the great laws of nature, 
augmenting the chances of long life in this world in 
the cases of such as are obedient to those laws. — 
Beecher. 

3315. LAWS, How men come to know. " How 

is one to get to know the rules of the House ? " 
asked a young Irish member of his leader in Parlia- 
ment. "By breaking them" was the cynical but 
significant reply. 

3316. LAZINESS, Excuse for. When one asked 
a lazy young fellow what made him lie in bed so 
long? "I am employed," said he, "in hearing 
counsel every morning. Industry advises me to 
get up ; sloth to lie still ; and they give me twenty 
reasons for and against. It is my part, as an im- 
partial judge, to hear all that can be said on both 
sides, and by the time the cause is over dinner 
is ready." — Bruce. 

3317. LAZY people, take most trouble. There 
was a man in the town where I was born, who, being 
lazy-minded, used to steal all his firewood, instead 
of working for it. He would get up on cold nights 
and go and take it from his neighbour's wood-piles. 
A computation was made, and it was found that he 
spent more time and worked harder than if he had 
earned it in an honest way. — American. 

3318. LEADER, Faithful to. When Sir James 
Douglas was carrying the heart of Bruce in a silver 
casket, by a chain suspended from his neck, for in- 
terment at Jerusalem, he found the King of Castile 
engaged in war ; and thinking any contest with the 
Saracens consistent with his vow, he joined the 
Spaniards in a battle against the Moors, but, igno- 
rant of their mode of fighting, was soon surrounded 
by horsemen. In desperation he took the precious 
heart from his neck, and threw it before him, say- 
ing, " Pass first in the fight, as thou wert wont to 
do, and Douglas will follow thee or die." 

3319. LEADER, Foolish and unnatural. The 

tail, it seems, one day quarrelled with the head, and 
instead of being forced always to follow, insisted 
that it should lead in its turn. Accordingly the 
tail undertook the charge, and as it moved forward 
at all adventures it tore itself in a terrible manner ; 
and the head, which was thus obliged, against nature, 
to follow a guide that could neither see nor hear, 
suffered likewise in its turn. — Plutarch. 

3320. LEADER, Love of. When Caesar led the 
Roman legions to invade Britain he was met on 
the rocky shores by our wild and savage forefathers, 
who raised such a yell as they burst on them like 
the whirlwind, that even the indomitable Csesar 
quailed for a moment. But the general, seizing 
the standard andrushingtothe shore, said, "Romans, 
soldiers, will you allow your general to be cut to 
pieces ? " The effect was electrical ; the Romans 
leaped on the shore after their leader, and our fore- 
fathers were vanquished. 

3321. LEADER, Stimulus from. I am told that 
when General Sherman went through the Southern 
States he left in the fort in the Kennesaw Moun- 
tains a little handful of men to guard some rations 
that he brought there, General Hood got into 
the rear, attacked the fort, and drove the men in 
from the outer works into the inner works. Half 
of them were either killed or wounded ; the general 



who was in command was wounded seven different 
times ; and when they were ready to run up the 
white flag and surrender Sherman got within fifteen 
miles, and through the signal corps on the mountain 
he sent the message, " Hold the fort, I am coming. — 
W. T. Sherman." That message fired up their 
hearts, and they held the fort until reinforcements 
came, and the fort did not go into the hands of their 
enemies. — Moody. 

3322. LEADERS, Too many. When Nucion .... 
ravaged the sea-coast and the adjacent country, 
Phocion advanced against him with a body of 
Athenians. On this occasion a number of them 
were very impertinent in pretending to dictate or 
advise him how to proceed. One counselled him 
to secure such an eminence, another to send his 
cavalry to such a post, and a third pointed out a 
place for a camp. " Heavens ! " said Phocion, " how 
many generals ive have, and how few soldiers ! " — 
Plutarch. 

3323. LEARNING, and piety. Grotius confessed 
to a friend, in whose company he had been visiting 
the dying chamber of a poor but pious peasant, that 
he would gladly part with all his learning to have 
the simplicity and holy ardour of that good man at 
the last. — Leifchild. 

3324. LEARNING, and practising. It is related 
of one of the ancients that a man without learning 
came to him to be taught a psalm. He turned to the 
Thirty-ninth, but when he had heard the first verse 
of it, " / said I will take heed to my ways, that 1 sin 
not with my tongue" the man would hear no more, 
saying this was enough, if he could practise it ; 
and when the instructor blamed him, that he had 
not seen him for six months, he replied that he 
had not done the verse ; and forty years after he 
confessed he had been all that time studying it, but 
had not learned to fulfil it. " If any man. offend 
not in word, the same is a perfect man, and able also 
to bridle the whole body." — Whitecross. 

3325. LEARNING, depised. A learned clergy- 
man was accosted in the following manner by an 
illiterate preacher who despised education : "Sir, you 
have been to college, I suppose? " "Yes, sir," was 
the reply. "I am thankful," replied the former, 
"that the Lord opened my mouth without any 
learning." "A similar event," retorted the clergy- 
man, " took place in Balaam's time, but such things 
are of rare occurrence in the present day." 

3326. LEARNING, in the pulpit. Some of the 
Rev. W. Romaines' congregation, thinking his style 
of preaching too common and plain, requested him 
to exhibit a little more learning in the pulpit. 
Accordingly, the next opportunity, he read his text in 
Hebrew. "Now," said he, "I suppose scarcely one in 
the congregation understands that." He then read 
it in Greek, and added, " There may be one or two 
that understand me now. I will next read it in 
Latin." He did so, and said, " Possibly a few more 
may comprehend me, but the number is still very 
limited. " He last of all repeated the text in English. 
"There," he continued, "now you all understand it. 
Which do you think is best? I hope always so to 
preach that the most ignorant person in the congre- 
gation may understand me." 

3327. LEARNING, Men who despise. The judi- 
cious Hooker said to one who had reprobated his 



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LIFE 



knowledge of Aristotle and the great schoolmen, 
and charged him with quoting them instead of 
Holy Scripture, "If Aristotle and the schoolmen 
be such perilous creatures, you must needs think 
yourself a happy man, whom God hath so fairly 
blessed from too much knowledge in them." 

3328. LEARNING, never ended. Michael Angelo 
was found by the Cardinal Farnese walking in soli- 
tude amid the ruins of the Coliseum, and when he 
expressed his surprise the great artist answered, 
lt J go yet to school that I may continue to learn." 
Who among us can after this talk of finishing our 
education ? — Feathers for Arrows. 

3329. LEARNING, Should be progress in. "For 
ever learning and never coming to the truth " is 
the motto of the worst rather than the best of men. 
I saw in Rome a statue of a boy extracting a thorn 
from his foot ; I went my way, and returned in a 
year's time, and there sat the self-same boy, extract- 
ing the intruder still. Is this to be our model ? — 
Spur g eon. 

3330. LEGACY, A noble. When the renowned 
Admiral Haddock was dying ' he begged to see his 
son, to whom he thus delivered himself — "Not- 
withstanding my rank in life and public services 
for so many years, I shall leave you only a small 
fortune ; but, my dear boy, it is honestly got, and 
will wear well ; there are ,no seamen's wages or 
provisions in it, nor is there one single penny of 
dirty money." 

3331. LIBERALITY, Exhortation to. It has 

been narrated of Thomas Wilson, Esq., Treasurer of 
Highbury College, that he received an impulse to 
greatly enlarged liberality from a discourse by the 
Rev. Andrew Fuller especially from the following 
observation : — "Observe," said the preacher, "it is 
not said, " cast thy crumbs, but thy bread, thy sub- 
stance, the whole loaf." — Leif child. 

3332. LIBERTY, Christian. I know an elder 
in the Presbyterian Church who was, in a neigh- 
bouring town in this state, expelled because he 
went on a Sabbath-day to hear a spiritualist lecture. 
He was the best man, by the consent even of those 
that expelled him in that church. He was a model 
citizen, I am told. But it was contrary to the 
laws of the church that he should leave his place 
on Sunday to hear this peripatetic heresiarch. He 
might, perhaps, have spent his Sunday better, but 
if he thought he could not I take his side, and say 
that it was a part of his liberty to judge for himself 
as to what would do him the most good. — Bcecher. 

3333. LIBERTY, a means of safety. Fizz ! went 
the beer from the hole from which it had driven 
the peg ! The master hammered the peg in tight. 
Fizz ! fizz ! fizz ! went the beer through a seam in 
the cask. The master plastered the seam with 
pitch. Bang went the beer through the bung-hole 
all over the cellar ! " It's a pity ! " said the old 
barrel, standing nearly empty ; " but if he had but 
left a little liberty and breathing-room it wouldn't 
have talen the law into its oivn hands." — Leisure 
Hour. 

3334. LIBERTY, and conscience, Martyr for. 
" Blessed be God," exclaimed Sir Henry Vane as he 
bared his neck for the axe, " I have kept a conscience 
void of offence till this day, and have not deserted 



the righteous cause for which I suffer." That cause 
was democratic liberty. — Bancroft. 

3335. LIBERTY, Excesses in the name of. 

Arrived at the foot of the scaffold, she (Madame 
Roland) asked for pen and paper, "to write the 
strange thoughts that were rising in her " — a re- 
markable request, which was refused. Looking at 
the statue of Liberty which stands there, she says 
bitterly, " Liberty, what things are done in thy 
name ! " For Lamarche's sake she will die first — 
show him how easy it is to die. " Contrary to the 
order," said Samson. "Oh, shame! you cannot 
refuse the last request of a lady," and Samson 
yielded. — CarlyWs French Revolution. 

3336. LIBERTY, How men learn to appreciate. 

A prisoner whom the French Revolution liberated 
from the Bastille hung up his fetters in his English 
home, that, looking on them, he might bless the 
bitter discipline that had taught him the sweetness 
of liberty. 

3337. LIBERTY, Selfish conceptions of. " What 
did the Puritans come to this country for ? " asked 
a Massachusetts teacher of his class. " To worship 
in their own way, and malce other people do the same," 
was the reply. Unhappily for Puritanism, there 
was only too much truth in the answer. — B. 

3338. LIE, may be acted. Once, while he 
(Robert Hall) was spending an evening at the house 
of a friend, a lady, who was there on a visit, retired, 
that her little girl of four years old might go to bed. 
She returned in about half an hour, and said to a 
lady near her, " She is gone to sleep ; I put on my 
night-cap and lay down by her, and she soon 
dropped off." Mr. Hall, who overheard this, said, 
" Excuse me, Madam, do you wish your child to 
grow up a liar ? " " Oh dear no, sir ; I should be 
shocked at such a thing." " Then bear with me 
while I say you must never act a lie before her ; 
children are very quick observers, and soon learn 
that that which assumes to be what it is not is a 
lie, whether acted or spoken." This was uttered 
with a kindness which precluded offence, yet with 
a seriousness that could not be forgotten. — Br. 0. 
Gregory. 

3339. LIE, not permitted to Christian. The 

minister of the seminary at Clermont (France) 
having been seized at Autun by the populace, the 
Mayor, who wished to save him, advised him not to 
take the oath, but to allow him to tell the people 
that he had taken it. " I would myself make known 
your falsehood to the people," replied the clerg}-- 
man ; "it is not permitted me to ransom my life 
by a lie. The God who prohibits my taking this 
oath will not allow me to make it believed that I 
have taken it." — Arvine. 

3340. LIFE, A doomed. Private Fisher had 
remained through all his trials so gentle-mannered 
and uncomplaining that we all loved him. He had 
walked up and down his ward for the first time 
since he was wounded, and seemed almost restored. 
That same night he turned over and uttered an 
exclamation of pain. Following the nurse to his 
bed, and turning down the covering, a small jet of 
blood spurted out. The sharp edge of the splintered 
bone must have severed an artery. I instantly put 
my finger on the little orifice and awaited the sur- 
geon. He soon came, took a long look, and shook 



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LIFE 



his head. The explanation was easy; the artery 
was imbedded in the fleshy part of the thigh, and 
could not be taken up. No earthly power could 
save him. Long I sat by the boy, unconscious 
himself that any serious trouble was apprehended. 
The hardest trial of my duty was laid upon me, 
the necessity of telling a man in the prime of life 
and fulness of strength that there was no hope for 
him. It was done at last ; the verdict received 
patiently and courageously, some direction given 
by which his mother could be informed of his death, 
and then he turned his questioning eyes upon me. 
" How long can I live ? " " Only as long as I keep 
my finger upon this artery." A pause ensued. He 

broke the silence at last. "You can let go" 

But I could not. Not if my own life had trembled 
in the balance. Hot tears rushed to my eyes, a 
surging sound to my ears, and a deathly coldness 
to my lips. The pang of obeying him was spared 
me, and for the first and last time during the trials 
that surrounded me for four years I fainted away. 
— Christian Age (condensed). 

3341. LIFE, a failure. A gentleman of high 
standing, a lawyer, a politician, a man of talents, 
and, as the world estimates, a man who was success- 
ful in all his undertakings, was suddenly arrested 
by disease, and brought to the close of life. He 
was asked by a friend how he felt as he looked back 
upon his past life ; and the answer, coming from 
a man of sense and thought, with eternity full in 
his view, was striking and memorable. " With all 
its success, I now see and feel that my life has been 
a failure. I have not gained one of the great ends 
for which life was given, and now it is too late to 
gain them." 

3342. LIFE, A foolish. Charles Churchill died 
a miserable death at Boulogne. " What a fool I 
have been 1 " are said to have been his last words. 
Thus was closed the wretched career of the brilliant 
writer of "The Rosciad." — Denton. 

3343. LIFE, A merciful. More than two thou- 
sand years ago, in a far-off country, a prince was 
born.- Every care was taken that he should be 
made happy, and sights of sorrow were kept from 
him. He was of a very kind, loving, and tender 
disposition. But the care even of a king for a prince 
could not keep away all sorrowful sights. His 
watchful eyes sometimes saw suffering that filled 
his heart with pity. As he was playing with his 
cousin in the palace ground a flock of wild swans 
flew over their heads. His cousin drew his bow 
and wounded one. It fell at his feet. The prince, 
with pity, drew the arrow from the wounded bird, 
nursed it, £._d saved its life. The years passed by 
and he became a man. His heart still filled with 
pity for every suffering creature. He went from 
the palace, from home and dear friends, to become 
poor and a wanderer, that he might help the suffer- 
ing. It is beautifully told that in his wanderings 
he came upon a flock of sheep driven along the 
dusty highway. There was one poor wounded, 
bleeding lamb, which he took tenderly in his arms 
and carried. And so through life his pity and his 
help were given to the weak, whether men or beasts. 
From his tender and beautiful life men came to 
worship him after his death. The prince was Prince 
Gautama, of India, who is worshipped as Buddha. 
—Christian Age (condensed). 



3344. LIFE, A pleasant. Matthew Henry's 
deathbed was tranquil as a little child's. Speaking 
to Mr. Illidge, he said, "You have been used to 
take notice of the sayings of dying men ; this is 
mine : that a life spent in the service of God, and 
commuuion with Him, is the most 'pleasant life that 
any one can live in this world." — Grosart. 

3345. LIFE, A ruined. Sailing down the Thames 
one occasionally sees a green flag, in tatters, in- 
scribed with the word wreclc, floating in the breeze 
over a piece of the mast or the funnel of a steamer 
which is just visible above the water. How many 
lives might thus be marked, and how needful that 
they should be so labelled, lest they prove ruinous 
to others ! 

3346. LIFE, a shadow. On the face of the 
municipal buildings at Aberdeen is an old sun-dial, 
said to have been constructed by David Anderson 
in 1597. The motto is, "Ut umbra, sic fugit 
vita." 

3347. LIFE, a tabernacle. Father Taylor once 
described our life as a tabernacle, through whose 
thin walls the lamp of a holy soul shines clearer 
and brighter as the walls themselves grow thinner ; 
while death is but the stepping forth from such a 
tent into those glories which have no dimming veil 
between. To such sanctified natures it is 

" Only a step into the open air 
Out of a tent, already luminous 

With light that shines through its transparent walls." 
— Life of Father Taylor* 

3348. LIFE, a testimony to principles. On 

board the flag-ship of a celebrated commander a 
complaint was made by the captain against a 
number of the crew for disturbing the ship's com- 
pany by frequent noises. The admiral ordered an 
inquiry to be made. The accusation was, that these 
men were Methodists, and that when their watch 
was below they were in the constant habit of read- 
ing the Bible to each other aloud, of frequently 
joining in social prayer, and singing of psalms and 
hymns. After the statement had been proved the 
admiral asked, " What is the general conduct of 
these men on deck — orderly or disobedient, cleanly 
or the contrary?" "Always orderly, obedient, and 
cleanly" was the reply. "When the watch is 
called do they linger or are they ready ? " "Always 
ready at the first calV "You have seen these men 
in battle, sir ; do they stand to their guns or 
shrink ? " " They are the most intrepid men in the 
ship, my lord, and will die at their post." "Let 
them alone, then," was the decisive answer of this 
magnanimous commander ; " if Methodists are such 
men, I wish that all my crew were Methodists." 

3349. LIFE, a time of trial illustrated. At 

the battle of Crecy, where the Black Prince, a 
youth of eighteen, led the van, the King, his father, 
drew /up a strong party on a rising ground, and 
there beheld the conflict, in readiness to send a relief 
where it should be wanted. The young prince, being 
sharply charged, sent to his father for succour ; and 
as the King delayed, another messenger was sent 
to crave immediate assistance. To him the King 
replied, " Go, tell my son that I am not so in- 
experienced a commander as not to hioio when 
succour is wanted, nor so careless a father as not to 
send it." 



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3350. LIFE, A wasted. A nobleman who had 
spent his short life in pleasure and gaiety, when 
dying, said to a friend, " Oh ! with what horror 
do I recall those hours of vanity we have wasted 
together ! Return, ye long-neglected moments ! 
Let me dwell with hermits, let me rest on the cold 
earth, but may I once more stand a candidate for 
an immortal crown ! Ye vain grandeurs of a court, 
ye sounding titles and perishing riches, what do 
yon now signify ? — what consolation, what relief can 
ye give me ? I have a splendid passage to the 
grave. I die in state. I languish under a gilded 
canopy. I am expiring on soft and downy pillows. 
My dependents sigh. My sisters weep. My father 
bends over me with a load of years and of grief. My 
lovely wife, pale and silent, conceals her inward 
anguish. But, oh ! which of them will bail from 
the arrest of death? Who will descend into the 
cold prison of the grave for me? Here they all 
leave me, while my soul stands trembling before 
my Judge." — Denton. 

3351. LIFE, A wasted. In one of the narrow 
closes of Glasgow there lay a man who was dying, 
and who cried out, " Lost, lost, lost ! " His 
mother heard him, and asked, " Is it possible that 
you have lost your faith in God ? " " No," said he ; 
" I have a hope of heaven, but I have lost my life. 
I have lived twenty-four years, and have done 
nothing for the Lcrd." — Christian Age. 

3352. LIFE, An ill-spent. A millionaire lately 
died in New York. On his deathbed he gave 
continual expression to his remorse for what his 
conscience told him had been an ill-spent life. 
"Oh 1" he exclaimed, "if I could only live my 
years over again ; if I could only be spared for a 
few years I would give all the wealth I have 
amassed in my lifetime. It is a life devoted to 
money-getting that I regret. It is this which weighs 
me down and makes me despair of the life here- 
after ! " His clergyman endeavoured to soothe 
him, but he turned his face to the wall. "You 
have never reproved my avaricious spirit," he said 
to the minister ; " you have called it a wise 
economy and forethought, but I now know that 
riches have been only a snare for my poor soul ! I 
would give all I possess to have hope for my poor 
soul ! " — Denton. 

3353. LIFE, and Christian work. When John 
Elliot, from advanced age and infirmities, was laid 
aside from his former employments, he sometimes 
said, with an air peculiar to himself, " I wonder for 
what the Lord Jesus lets me live. He knows that 
now I can do nothing for Him." 

3354. LIFE, and death. In the cathedral at 
Spanish Town, Jamaica, is a monument to the 
memory of Major-General Bannister, which bears 
the following inscription — } 

" That death, might happy be 
To live learned I. 
That life might happy be 
/ learned to die." 

— Lady Brassey {condensed). 

3355. LIFE, and death. The late excellent Mr. 
Newton was once speaking of a lady who was 
recently dead. A young lady immediately asked, 
" O sir, how did she die ? " The venerable man 
replied, " There is a more important question than 
that, my dear, which you should have asked first." 



"Sir," said she, "what question can be more 
important than, ' How did she die ? 5 " He replied, 
" How did she live i " 

3356. LIFE, and immortality, Image of. Joseph 
of Arimathea was the patron saint of Glastonbury. 
Outrunning Paul as a missionary, he first preached 
Christianity in Britain, and he preached it here. 
Ascending a hill just outside the town, he struck 
the staff he brought from Palestine into the earth, 
where it sprouted, and grew up into a beautiful 
little tree called the Holy Thorn. It put forth its 
white flower about Christmas, typifying the blossom- 
ing of life and immortality out of a human stalk at 
Bethlehem. — Elihu Burritt. 

3357. LIFE, and preaching should correspond, 

There was a ridiculous actor in the city of Smyrna, 
who, pronouncing "0 ccelum/" — "0 heaven!" — 
pointed with his finger towards the ground, which, 
when Polemo, the chiefest man in the place, saw, he 
could abide to stay no longer, but went from the 
company in a great chafe, saying, " This fool hath 
made a solecism with his hand ; he has spoken false 
Latin with his finger." And such are they who 
teach well and do ill, that, however they have 
heaven at their tongue's end, yet the earth is at 
their finger's end ; such as do not only speak false 
Latin with their tongue, but false divinity with 
their hands ; such as live not according to their 
preaching. But He that sits in the heaven will 
laugh them to scorn and hiss them off the stage 
if they do not mend their action. — Thomas Playfere. 

3358. LIFE, and words do not correspond. We 

have all heard the story of the man who preached so 
well and lived so badly, that when he was in the 
pulpit everybody said he ought never to come out 
again, and when he was out of it they all declared 
he never ought to enter it again. Prom the imita- 
tion of such a Janus may the Lord deliver us ! — 
Spurgeon. 

3359. LIFE, after death. "If we are to live 
after death, why don't we have some certain know- 
ledge of it ? " said a sceptic to a clergyman. " Why 
don't you have some knowledge of this world before 
you come into it ? " was the ready reply. 

3360. LIFE, Allegory of. An artist painted a 
picture of a little child in the dress of a pilgrim. 
He is walking slowly along a narrow path. This 
path has on each side of it a dreadful precipice. 
The edges of these precipices are hidden from view 
by means of beautiful flowers that are growing 
there. Behind the child is an angel. His face is 
full of tenderness and love. His hands are resting 
lightly on the shoulders of the child, to keep him 
in the centre of the path. The child has closed 
his eyes, that the sight of the flowers may not 
tempt him into danger. He is walking carefully 
along, feeling, and following the gentle touch of 
the angel that is leading him. He acknowledges 
the angel by following his touch, and while he 
does this the angel "directs his paths." — Rev, 
Richard Newton, D.D. 

3361. LIFE, Aspects of, to some. The cele- 
brated Gibbon confessed, just before his death, 
that when he considered all worldly things they 
were fleeting ; when he looked back they had been 
fleeting ; when he looked forward " all was dark 



LIFE 



{ 351 ) 



LIFE 



and doubtful." Surely no one can wish to be an 
infidel for the comfort of it. 

3362. LIFE, Brevity of. The army which Xerxes 
conducted against Greece consisted of seventeen 
hundred thousand men, besides a numerous fleet. 
When the Persian monarch beheld, from an 
eminence, the Hellespont covered with his ships 
and the plains of Abydos filled with his troops of 
different nations he pronounced himself happy. 
Immediately after, however, he began to weep ; and 
being asked by his uncle why he wept, surrounded 
as he was by so much glory, he replied, that he 
wept to think that of the vast crowd which he 
then beheld not one individual would be living in 

; a hundred years. 

3363. LIFE, Brevity of. There was a friend 
who, speaking with reference to the saying of 
Solomon, " There is a time to be born and a time 
to die," said, "Our time to live is so short, that 
Solomon thought it was not necessary to mention 
it." 

3364. LIFE, Brevity of. In the anecdote-books 
of our boyhood we used to be told the story of an 
Indian faquir who entered an Eastern palace and 
spread his bed in one of its ante-chambers, pre- 
tending that he had mistaken the building for a 
caravanserai or inn. The prince, amused by the 
oddity of the circumstance, ordered — so ran the 
tale— the man to be brought before him, and asked 
him how he came to make such a mistake. " What 
is an inn ? " the faquir asked. " A place," was the 
reply, "where travellers rest a little while before 
proceeding on their journey." "Who dwelt here 
before you ? " again asked the faquir. " My father," 
was the prince's reply. " And did he remain here ? " 
"No," was the answer ; "he died and went away." 
"And who dwelt here before him?" "His an- 
cestors." "And did they remain here?" "No; 
they also died and went away." "Then," rejoined 
the faquir, " I have made no mistake, for your palace 
is but an inn after all." The faquir was right. Our 
houses are but inns, and the whole world a caravan- 
serai. — Clerical Library. 

3365. LIFE, Brevity of, enforced by nature. A 

Mr. Cox discovered by sheer accident one of nature's 
curiosity-shops near the mouth of a great aperture 
in the Mendip Hills. Of all the exquisite work in 
this laboratory, nothing struck me so forcibly as the 
ticking and the telling of a little watch that nature 
had wound up and set agoing here, perhaps before 
Adam was created. It is a century-glass made for 
time to tick off the earth's ages, and it keeps the 
reckoning with a precision that an astronomer would 
covet. Its construction and action are simple. It 
is the dripping of an icicle of stone which freezes 
as it falls and forms another icicle pointing up- 
ward. When Mr. Cox broke into this clock-factory 
of nature there was this ticking timepiece — two 
icicles of stone trying to make their points meet. 
! The lower one had risen about a foot. It was 
climbing slowly. He had watched it for twenty 
years, and could hardly see the difference of an 
inch in its height ; yet it was climbing, perhaps at 
the rate of six inches a century. It is one of nature's 
chronometers hung up in the thousand and one 
caverns of the earth, whose minute-hand tells off 
her centuries. I never before looked at a time- 
piece and heard it tick with such thoughts — in 



such contrast with the scant measurements of human 
life. — Elihu Burritt {abridged). 

3366. LIFE, Business of, over. A singular cir- 
cumstance is related of the illustrious Boerhaave, 
who kept feeling his pulse, the morning of his death, 
to see whether it would beat till a book he was eager 
to see was published. He read the book, and said, 
" Now the business of life is over." 

3367. LIFE, Changes in. So have I seen a rose 
newly springing from the clefts of its hood, and at 
first it was fair as the morning and full with the 
dew of heaven, as a lamb's fleece ; but when a rude 
blast had forced open its virgin modesty and dis- 
mantled its too youthful and unripe retirements, it 
began to put on darkness, and to decline to softness 
and the symptoms of a sickly age ; it bowed the 
head and broke its stalk ; and at night, having lost 
some of its leaves and all its beauty, it fell into the 
portion of weeds and worn-out faces. The same 
is the' portion of every man and every woman. — 
Jeremy Taylor. 

3368. LIFE, Changes in. I have heard it said, 
but I cannot be sponsor for its truth, that a famous 
chieftain, Lochiel, was rocked in a cradle like a baby 
in his old age. An old man, whose studies had been 
of the severest scholastic kind, used to love to hear 
little nursery-stories read over and over to him. 
One who saw the Duke of Wellington in his last 
years describes him as very gentle in his aspect and 
demeanour. I remember a person of singularly 
stern and lofty bearing who became remarkably 
gracious and easy in all his ways in the latter 
period of his life. — 0. Wendell Holmes. 

3369. LIFE, Changes in. A Dublin merchant, 
who was one of the founders and supporters of the 
Old Men's Asylum in that city, when advanced in 
life became an inmate, as also did another Dublin 
merchant who for several years had been in receipt 
of an annual income of £5000. 

3370. LIFE, Changes in. The same equable 
and constant motion urges the orb of our lives from 
morning to noon, and from noon to evening. The 
glory of the dawning day, with its golden clouds 
and its dewy freshness, its new-awakened hopes and 
its unworn vigour, climbs by silent, inevitable stages 
to the hot noon. But its ardours flame but for a 
moment ; but for a moment does the sun poise itself 
on the meridian line and the short shadow point to 
the pole. The inexorable revolution goes on, and in 
due time come the mists and dying purples of even- 
ing and the blackness of night. The same progress 
which brings April's perfumes burns them in the 
censer of the hot summer, and buries summer be- 
neath the falling leaves, and covers the grave with 
winter's snow. 

" Everything that grows 
Holds in perfection but a little moment." 

So the life of man, being under the law of growth, 
is, in all its parts, subject to the consequent neces- 
sity of decline. And very swiftly does the direction 
change from ascending to descending. At first, and 
for a little while, the motion of the dancing stream, 
which broadens as it runs, and bears us past fields 
each brighter and more enamelled with flowers than 
the one before it, is joyous ; but the slow current 
becomes awful as we are swept along when we 
would fain moor and land ; and to some of us it 



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comes to be tragic and dreadful at last, as we sit 
helpless, and see the shore rush past and hear the 
roar of the falls in our ears, like some poor wretch 
caught in the glassy smoothness above Niagara, 
who has flung down the oars, and, clutching the 
gunwale with idle hands, sits effortless and breath- 
less till the plunge comes. Many a despairing voice 
has prayed as the sands ran out and joys fled, 
" Sun, stand thou still on Gibeon ; and thou, Moon, 
in the valley of Ajalon." But in vain. Once the 
wish was answered ; but for all other fighters the 
twelve hours of the day must suffice for victory and 
for joy. Time devours his own children. The 
morning hours come to us with full hands and give, 
the evening hours come with empty hands and 
take; so that at the last, "Naked shall he return, 
to go as he came." — Maclaren. 

3371. LIFE, Changes in. If a reflective aged 
man were to find at the bottom of an old chest — 
where it had lain forgotten fifty years — a record 
which he had written of himself when he was young, 
simply and vividly describing his whole heart and 
pursuits, and reciting verbatim many passages of 
the language which he sincerely uttered, would he 
not read it with more wonder than almost every 
other writing could at his age inspire? He would 
half lose the assurance of his identity under the 
impression of this immense dissimilarity. It would 
seem as if it must be the tale of the juvenile days 
of some ancestor, with whom he had no connection 
but that of name. — John Foster. 

3372. LIFE, Christ the source of. I remember 
once conversing with a celebrated sculptor, who had 
been hewing out a block of marble to represent one 
of our great patriots — Lord Chatham. "There," 
said he, "is not that a fine form?" "Now, sir," 
said I, " can you put life into it ? Else, with all its 
beauty, it is still but a block of marble." Christ, 
by His Spirit, puts life into a beauteous image, and 
enables the man He forms to live to His praise and 
glory. — Rowland Hill. 

3373. LIFE, coming to an end. At Coburg I 
went about and sought me out a place for my grave ; 
I thought to have been laid in the chancel under 
the table, but now I am of another mind. I know 
I have not long to live, for my head is like a knife, 
from which the steel is wholly whetted away, and 
which is become mere iron ; the iron will cut no 
more. - Even so it is with my head. Now, loving 
Lord God, I hope my time is not far hence ; God 
help me, and give me a happy hour ; I desire to 
live no longer. — Luther. 

3374. LIFE, Conceptions of. M'Cheyne's seals 
for his letters was the figure of a sun going down 
behind a hill. Walter Scott is said to have used a 
like emblem, adding in Greek, "The night cometh." 
Calvin's motto is said to have been, "I burn for 
thee," accompanying the figure of a heart all ia 
flames. This he alternated with the figure of a heart 
with wings outspread and soaring. Martin Luther 
pictured two hammers crossed and standing with 
their iron heads in the air. This came from the 
mechanical calling of his father, and he employed 
the device as symbolic of work. Maurice, son of 
William the Silent, at seventeen years of age, took 
for his seal a fallen oak, with a young sapling spring- 
ing from its root ; and on this he placed the motto, 
" Tandem fit surculus arbor " — " By-and-by the twig 
will become a tree." — Christian Age. 



3375. LIFE, Conceptions of. When Swift and 
Bolingbroke had closed the tenth lustre of their 
years his cynical lordship wrote from Brussels to 
the cynical Dean that he thought it high time to 
determine how they should " play the last act of the 
farce. Might not my life," adds accomplished St. 
John, "be entitled much more properly a what- 
d'ye-call-it than a farce ? — some a great deal of 
tragedy, and the whole interspersed with scenes 
of Harlequin, Scaramouch, and Dr. Balvardo. — 
Francis Jacox. 

3376. LIFE, consecrated, Secret of. "If I could 
not call Thee Thou," he (Feneberg) was once heard 
to pray, "0 Eather, we could never get on." "It 
is a fine thing," wrote Sailer, "if you can say a man 
lived and never lifted a stone against his neighbour ; 
but it is a finer far if you can say also he took out 
of the path the stones that would have caught his 
neighbour s feet. So did Eeneberg, and this his 
doing was his life." — Dr. Stephenson' 's Fraying and 
Working. 

3377. LIFE, Crisis-moment in. I once stood on 
a platform with a clergyman who told this marvellous 
story — "Thirty years ago two young men started 
out to attend Park Theatre, New York, to see a 
play which made religion ridiculous and hypocritical. 
They had been brought up in Christian families. 
They started for the theatre to see that vile play, 
and their early convictions came back upon them. 
They felt it was not right to go, but still they went. 
They came to the door of the theatre. One of the 
young men stopped and started for home, but re- 
turned and came up to the door, but had not the 
courage to go in. He again started for home, and 
went home. The other young man went in. He 
went from one degree of temptation to another. 
Caught in the whirl of frivolity and sin, he sank 
lower and lower. He lost his business position. He 
lost his morals. He lost his soul. He died a dread- 
ful death, not one star of mercy shining on it. I 
stand before you to-day," said that minister, "to 
thank God that for twenty years I have been per- 
mitted to preach the gospel. I am the other young 
man." — Talmage. 

3378. LIFE, Dangers and difficulties in. A 

chamois-hunter, attempting to cross the Mer de 
Glace, slipped in one of the ravines, and cried for 
help, but no help came. The ice was grinding and 
groaning about him. He stood in the water waist- 
deep. He knew that he must perish if he stood 
there long, and so he threw himself into the torrent, 
at the foot of one of the ice-crags, and was carried 
by the torrent under the ice. Eor a while it was 
horrible darkness, but in a few minutes he came out, 
amid the flowers and the sunshine of the valley of 
Chamouni. Good men sometimes slip down amid 
the precipices of life. They are surrounded by the 
ice and the darkness. Hardly knowing what they 
do, they plunge ahead, and are carried on under the 
ice and through the darkness ; but they will, after 
a while, come out amid the brightness and the bloom 
of the valley of heaven. — Talmage. 

3379. LIFE, Disappointment in. _ They say that 
when great men arise they have a mission to accom- 
plish, and do not disappear until it is fulfilled. Yet 
this is not always true. After all his deep study 
and his daring action, Mr. Hampden died on an 
obscure field, almost before the commencement of 



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that, mighty struggle which he seemed born to direct. 
— Lord Beaconsfield. 

3380. LIFE, everywhere. I took up some of the 
sand (between the Nile and Suakin, on the Red Sea) 
in my hand, and it was so hot it nearly burned me ; 
yet, to my astonishment, I found it alive with insects. 
Without, apparently, a particle of nourishment or 
moisture — for here there is no rain — thousands of 
these wonderful little creatures, perfect in a delicate 
and complicated organisation, were existing in the 
desert sand, and apparently enjoying life too ! — 
E. A. De Cosson, F.R.G.S. 

3381. LIFE, End of. J ohn Wesley exhibited in 
his last moments a striking instance of the " ruling 
passion." He evidently supposed himself dismiss- 
ing one of his assemblies. "Now we have done," he 
said, "let us all go." — Denton. 

3382. LIFE, end of, Contrast in. The novelist 
wrote as follows : — " The old postchaise gets more 
shattered at every turn of the wheel. Windows 
will not pull up ; doors refuse to open and shut. 
Sicknesses come thicker and faster ; friends become 
fewer and fewer. Death has closed the long, dark 
avenue upon early loves and friendships. I look at 
them as through the grated door of a burial-place 
filled with monuments of those once dear to me. I 
shall never see the threescore and ten, and shall be 
summed up at a discount." Ah ! that is not a 
cheerful sunset of a splendid literary career. At 
evening-time it looks gloomy, and the air smells of 
the sepulchre. Listen now to the old Christian 
philanthropist, whose inner life was hid with Christ 
in God. He writes : — I can scarce understand why 
my life is spared so long, except it be to show that 
a, man can be just as happy without a fortune as 
with one. Sailors on a voyage drink to 'friends 
astern ' till they are half-way across, and after that 
it is ' friends ahead.' With me it has been 'friends 
ahead ' for many a year." The veteran pilgrim was 
getting nearer home. The Sun of Righteousness 
flooded his western sky. At evening-time it was 
light. — Dr. Cuyler. 

3383. LIFE, explains religion. One of our party 
greatly needed some elder-flower water for her face, 
upon which the sun was working great mischief. 
It was in the Italian town of Varallo, and not a 
word of Italian did I know, I entered a chemist's 
shop and surveyed his drawers and bottles, but the 
result was nil. Bright thought ; I would go down 
by the river, and walk until I could gather a bunch 
of elder-flowers, for the tree was then in bloom. 
Happily the search was successful ; the flowers were 
exhibited to the druggist ; the extract was procured. 
When you cannot tell in so many words what true 
religion is, exhibit it by your actions. Show by your 
life what grace can do. There is no language in the 
world so eloquent as a holy life. Men may doubt 
what you say, but they will believe what you do. — 
Spurgeon. 

3384. LIFE, Fleeting nature of. Young people, 
you recollect that I have asked you for whom you 
were building that farm-house, and you have an- 
swered that it was for you, and the family which 
<*od should give you ; upon which I have wished 
you the blessing of the Lord. But what have you 
said to me when I reminded you, according to the 



Scripture, that that house would be to you but as 
the tent which the shepherd pitches at night and which 
he takes up in the morning, and that you ought to 
think, while building that perishable abode, of that 
which is abiding ? You have then told me, " We 
are still young, and we have before us the whole of 
a long life." Thus you have shown that you were 
deceiving yourselves, and that you were forgetting 
that the longest career of a man is reduced to a 
handbreadth ; that youth and strength are like the 
flower, which in the morning appears in beauty, but 
which in the evening is faded and gone. I have also 
spoken to you, men and women of mature age ; and 
I have asked you, mothers of a family, for whom 
you were spinning that flax and preparing those 
cloths which bleached on your meadows ; and you 
have answered that it was for your children and 
grandchildren. But what have you told me when 
I reminded you that there would be some portion 
of it, without doubt, to envelop you when you 
should be placed in a narrow coffin ? " Ah ! " you 
have said, mirthfully, " we hope, indeed, that that 
flax is not yet sown, and that it will not be sown 
for several years to come." And thus you also, 
who ought to have been wise, have shown that you 
were deceiving yourselves, and that you were for- 
getting, just as well as the young, that our days are 
carried away like a flood, and that they pass more 
swiftly than a post or an eagle hastening after its 
prey. And you, fathers of a family ! what have 
you answered when I asked you for whom you were 
establishing that vineyard and planting those great 
orchards ? You have said also, " It is for us and 
for our children." But what have you said when 
I reminded jou, according to the Scripture, that 
there is a vine, an eternal vine, of which we must be 
branches, and that there is a tree of life whose 
fruits we must have longings after ? You have said 
to me, " We will think about it, and we hope to eat 
thereof when we shall have seen these flourishing." 
And you also have shown your self-deception, and 
that you were forgetting that man who is born of a 
vjoman hath but a short time to live; that he plants, 
indeed, the vine, but does not know who shall gather 
its fruit ; and that often, when he has prepared to 
enjoy his good things, God says to him, " Thou 
fool ! this night thy soul shall be required of thee ! " 
I have talked with you, ye elders of the village, old 
men whose white hair commands respect. I have 
sat down at your side, near the gates, and I have 
conversed with you on the evening of man's life, 
and on the solemnity of his last hours. But what 
have you answered me ? Alas ! you have spoken of 
your father, of your grandfather, and of your ances- 
tors who have reached fourscore years and ten, or 
a hundred years, or even more, and you have said 
to me, "We are still lusty and full of strength." 
And thus even you also, old and venerable men, 
the great number of whose days, the Scripture says, 
ought to have increased wisdom, you have shown that 
just like other men, you were deceived, and that 
you were forgetting that you are pilgrims and 
strangers here below, and that you know neither the 
hour nor the moment when the Lord will come upon 
you. — Dr. C. AlaZan. 

3385. LIFE, Frailness of. Dr. Doddridge, at his 
birth, showed so small symptoms of life that he 
was laid aside as dead. But one of the attendants, 
thinking she perceived some motion of breath, took 
that necessary care of him upon which, in those 

Z 



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tender circumstances, the feeble flame of life de- 
pended, which was so nearly expiring as soon as it 
was kindled. — Whitecross. 

3386. LIFE, Fulfilment in. Martyrs of circum- 
stances, exiled in the rarity of their own minds, . . . 
perhaps at last, when they are nearing the invisible 
shores, signs of recognition and fulfilment may pene- 
trate the cloud of loneliness ; or perhaps it may be 
with them as with the dying Copernicus, made to 
touch the first printed copy of his book when the 
sense of touch was gone, seeing it only as a dim 
object through the deepening dusk. — George Eliot. 

3387. LIFE, Greatness of. Life is all great 
Life is great because it is the aggregation of littles. 
As the chalk-cliffs in the south, that rear themselves 
hundreds of feet above the crawling sea beneath, 
are all made up of the minute skeletons of micro- 
scopic animalculse, so life, mighty and awful as 
having eternal consequences, life, that towers beet- 
ling over the sea of eternity, is made up of these 
minute incidents, of these trifling duties, of these 
small tasks ; and if thou art not faithful in that 
which is least thou art unfaithful in the whole. — 
Maclaren. 

3388. LIFE, how to view it. I went to see a 
lady once, who was in much darkness on account 
of the great afflictions which had come to her. She 
had fallen into deep melancholy. When I went in 
she was working a bit of embroidery, and as I 
talked with her she dropped the side of it, and 
there it lay, a mass of crude work, tangled ; every- 
thing seemed to be out of order. " Well," said I, 
" what is this you are engaged at ? " " Oh," she 
replied, " it's a pillow for a lounge ; I'm making it 
for a Christmas gift." I said, " I should not think 
you would waste your time on that. It looks tangled, 
without design and meaning," and I went on abus- 
ing the whole bit of handwork and belittling the 

combinations of colours. " Why, Mr. P ," she 

said, surprised at the sudden and abrupt change of 
the subject and the persistency with which I had 
opposed her work — "Why, Mr. P , you are look- 
ing at the wrong side. Turn it over." Then I said, 
" That's just what you are ; you are looking at the 
wrong side of God's workings with you. Down 
here we are looking at the tangled side of God's 
providence ; but He has a plan — here a stitch, 
there a movement of the shuttle, and in the end a 
beautiful work. 

3389. LIFE, Image of. An old Norse King sat 
in his great hall one night, when the tempest was 
roaring and whMing without. The great fire threw 
its glow far out into the dark recesses of the hall, 
all the brighter for the storm and darkness around. 
While the King talked with his counsellors before 
the fire a bird flew in and passed over them, and 
out again at the great open window. " Such," said 
the King, " is the life of man : out of the darkness 
into the light, and then lost in the blackness and 
storm again." "Yes, sire," answered an old 
courtier ; " but the bird has its nest beyond." 

3390. LIFE, Image of. Prince Esterhazy, in a 
fit of economy, resolved to dismiss his orchestra. 
Haydn wrote a farewell symphony. The music 
began, as a farewell dirge, very solemnly. Suddenly 
the drummer stopped, shut his book, snuffed out 
his candle, and left the orchestra. In a moment 
the flutist did the same ; the trombone man soon 



followed. Then another snuffed out his candle and 
left ; then another and another, till only one violin 
was left playing alone. The prince took the hint, 
and retained his musicians. 

3391. LIFE, Image of. The Strauniki (Wan 
derers), a Russian sect, have no fixed abode, on 
account of being always on the flight from the 
Antichrist, and object to every relation with State 
or Church. A part, however, of the sect at least 
are keeping up an apparent relation with the State, 
in order to be able to hide their friends and help 
them out of difficulties. When these " Settled 
Wanderers" are dying they wish to be brought 
out into the street or into the open country, in 
order to gain the merit of breathing their last in 
the flight from Antichrist. 

3392. LIFE, Image of. Mr. Hughes tells a 
characteristic anecdote of starting *one winter's 
night with his friend, Charles Kingsley, to walk 
down to Chelsea, and of their being caught in a 
dense fog before they had reached Hyde Park 
corner. "Both of us," Mr. Hughes adds, "knew 
the way well, but we lost it half a dozen times, 
and Kings ey's spirit seemed to rise as the fog 
thickened ! " Isn't this like life ? " he said, after 
one of our blunders ; a deep yellow fog all round, 
with a dim light here and there shining through. 
You grope your way on from one lamp to another, 
and you go up wrong streets and back again. But 
you get home at last — there's always light enough 
for that. " — Clerical Library. 

3393. LIFE, Image of. There is a sight which 
those who cross the Atlantic often see. The ocean 
heaves and swells with life. Great crests form on 
the waves ; the waves seem to break away from 
the sides of the vessel and chase each other across 
the entire plain of waters ; and then, far out, as far 
as the eye can see, on the very edge of the horizon, 
the crested waves leap and dance like wild horses, 
and disappear one by\ one into the unseen. As 
often as I recall that spectacle I thmk of it as a 
symbol of our life upon earth. There is the same 
restless heave and swell, the same crested pride, the 
same breaking away and racing of competing lives, 
the same wild clash of toil and conflict far as the 
eye can reach, and at last the same disappearance 
of all in the unseen. — Alexander Macleod, JD.D. 

3394. LIFE, incomplete, Image of. We crossed 
the dry beds of three streams (between the Nile 
and Suakin, on the Red Sea), children'of the thunder- 
storm, the secret of whose birth and death was 
known only to the mountain-peaks and the thirsty 
sands"; for the guide could tell nothing of where they 
came from or whither they went, save that they 
never reached the sea. — E. A. Be Cosson, F.R.G.S. 

3395. LIFE, Influence of. The first time I 
appeared on the platform of our Home Missionary 
Society I heard Mr. Stovel say, " When I take the 
New Testament in my hand and look round on my 
acquaintances I cannot point to one and say, ' There 
is an embodiment of the principles contained in 
this book.' " This is lacking to-day scarcely less 
than it was lacking then. And this lack, I am 
bold to say, is the greatest hindrance to our suc- 
cess in the conversion of the world. Only let this 
be supplied, and we shall not need to resort to 
pantomime displays, nor to musical entertainments, 
nor to bribes in the form of meat or money, given 



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to those who are not proper objects of charity. 
Men will listen to us with respect when the char- 
acter of Christians generally testifies that their 
religion is not a name merely, nor an empty form, 
but a living, mighty transforming power. — Dr. 
Landels. 

3396. LIFE, its imperfections. When the ship- 
master is steering across the sea, all the time keep 
ing his eye upon the compass, and holding the 
vessel as near as he can to an exact line, it seems 
to him that he is running in a straight line ; but he 
is far from it. I looked with great interest at the 
charts that were laid out for those yachts that 
crossed the ocean. They undertook to draw the 
shortest line between New York and Liverpool ; 
and it seems, when you look at the record of their 
observations, as though they ran up and down, 
constantly, going in anything but a straight line, 
although they thought at the time that they were 
following a direct course. Let a man take any one 
of his feelings, and chart it from day to day, and 
follow it, and see how zig-zag it goes ; how out of 
proportion it is ; how it is deficient here and in 
excess there. There is not a man who is not obliged 
to say, " If I measure by this second element of 
manhood I am all the time living below my man- 
hood, and out of tune with myself." — Beecher. 

3397. LIFE, its purpose. I have read of an 
author who, whilst he was writing a book he was 
about to publish, would every now and then look 
back to the title to see if his work corresponded 
thereto, and if it answered the expectation raised 
thereby. Now the use I would make hereof, and 
would recommend to you, is, for thee, O sinner, to 
look back every now and then, and consider for 
what thou wast created ; and for thee, saint, to 
look back every now and then, and consider for 
what thou wast redeemed. — Mr. Ashburner. 

3398. LIFE, its stores are being exhausted. I 
have read a parable of a man shut up in a fortress 
under sentence of perpetual imprisonment, and 
obliged to draw water from a reservoir which he 
may not see, but into which no fresh stream is ever 
to be poured. How much it contains he cannot 
tell. He knows that the quantity is not great ; it 
may be extremely smr;ll. He has already drawn 
out a considerable supply during his long imprison- 
ment. The diminution increases daily, and. how, 
it is asked, would he feel each time of drawing water 
and each time of drinking it ? Not as if he had a 
perennial stream to go to. " I have a reservoir ; I 
may be at ease." No. " I had water yesterday, 
I have it to-day ; but my having it yesterday and 
my having it to-day is the very cause that I shall 
not have it on some day that is approaching." Life 
is a fortress ; man is a prisoner within the gates. 
He draws his supply from a fountain fed by invisible 
pipes, but the reservoir is being exhausted. We 
had life yesterday, we have it to-day ; the probability 
— the certainty — is, that we shall not have it on 
some day that is to come. — R. A. Wilmott. 

3399. LIFE, Length of. There is a little insect 
that crawls upon the trees, and creeps in one short 
day of ours through all the experiences of life, 
from birth to death. In a short twenty-four hours 
his life begins, matures, and ends — birth, youth, 
activity, age, decrepitude, all crowded and com- 
pressed into these moments that slip away uncounted 



in one day of our human life. Is his life long or 
short ? is our life long or short to him ? If he 
could realise it by any struggle of his insect brain, 
what an eternity our threescore years and ten must 
seem to him ! — Philip Brooks, D.D. 

3400. LIFE, Little value of. In one of the pro- 
vincial towns of England there stands the mound 
of the block on which human heads were once 
struck off by the axe for the crime of stealing articles 
of as low value as thirteen-pence halfpenny ; and 
the by-law that ordered it stands in round, full type, 
in the records of the place, as if printed more recently 
than "Baxter's Saints' Rest." — Elihu Burritt. 

3401. LIFE, made up of small things. Scarcely 
once in a year does anything really remarkable be- 
fall us. If I were to begin and give an inventory 
of the things you do in any single day — your mus- 
cular motions, each of which is accomplished by a 
separate act of will, the objects you see, the words 
you utter, the contrivances you frame, your thoughts, 
passions, gratifications, and trials — many of you 
would not be able to hear it recited with sobriety. 
But three hundred and sixty-five such days make 
up a year, and a year is a twentieth, fiftieth, or 
seventieth part of your life. And thus, with the 
exception of some few striking passages or great 
and critical occasions, perhaps not more than five 
or six in all, your life is made up of common and, 
as men are wont to judge, unimportant things. 
But yet, at the end, you have done an amazing work 
and fixed an amazing result. You stand at the 
bar of God, and look back on a life made up of small 
things — but yet a life, how momentous for good or 
evil ! — Bushnell. 

3402. LIFE, may contradict the profession. A 

story is told of a minister who, wishing to take ad- 
vantage of the custom of charging ministers out 
West half-price, said to the landlord of an hotel 
where he had put up, " I am a minister." " What ! 
you a minister ! I should never have guessed it ; 
you asked no blessing at your meals. I went with 
you to your room and took away the light, and you 
did not say your prayers. You ate like a heathen, 
drank like a heathen, and I guess you had better 
pay like a heathen." — J. B. Gough. 

3403. LIFE, misspent." Salmatius, the celebrated 
French scholar, at the end of life found that he had 
so far mistaken true learning and the source of 
solid happiness as to cry out, " Oh ! / have lost a 
v;orld of time ! — time, that most precious thing in 
the world ! — whereof had I but one year now, it 
should be spent in David's psalms and Paul's 
epistles." Many another learned man has uttered 
dying regrets that he had not given more of his 
hours and heart to the Book of books. Death is a 
stern and faithful teacher. — Biblical Museum. 

2404. LIFE, Monotony in. Goethe knew a 
gardener, and the overseer of some extensive plea- 
sure-grounds, who once splenetically exclaimed, 
" Shall I see these clouds for ever passing, then, 
from east to west ? " 

2405. LIFE, Movement towards. May it not 

be said that the movement of our age is towards 
life ? I sometimes fancy that I can discern three 
epochs in the Reformed Churches, corresponding 
in the main to those three weighty epithets— via, 
Veritas, vita. The Reformers themselves, no doubt, 



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laid the stress chiefly upon the first {via). It was 
on this Popery had gone most astray, obscuring the 
doctrine of justification by faith alone. The epoch 
following was essentially dogmatic (veritas), when 
the doctors drew up " systems " of the truth. It was 
now, indeed, Christ as Veritas I but the dogma taken 
alone led to coldness, dogmatism, sectarianism, and 
formality. Happy will it be for the Church if, not 
forgetting the other two, she shall now be found 
moving on to the third development of Christ as 
vita — the life, which will regulate the two former 
aspects, while it consummates and informs them. 
This life must develop the individual, and on indivi- 
duals the Church depends ; for in God's sight it is 
no abstraction. — John Mackintosh. 

3406. LIFE, Mysteriousness of. It is not un- 
usual for captains to receive their commands from 
their country to set sail, especially in times of war 
and danger, knowing not their destination. They 
cannot open their commission, perhaps, until the}' 
have reached a solitary, silent part of the great 
ocean. And we " sail under sealed orders ; " we all 
go out " not knowing whither we go." — Hood's Dark 
Sayings on a Harp." 

3407. LIFE, Necessity of. A little girl, being 
asked whether her father was living, promptly re- 
plied, "He is not very living." Vitality — a life 
animated by the Spirit of God — is the great essential 
thing. 

3408. LIFE, not self-rewarding. I confess I 
see little life that is of itself rewarding, little life 
that pays as it goes. There are few who can say 
with Sir Walter Scott, " Sat est vixisse; ,, it is enough 
to have lived. For vast multitudes life is unutter- 
ably sad and bitter, for many others it is dull and 
insipid, for others one long disappointment ; for none 
is it its own reward. — Theodore T. Munger. 

3409. LIFE, One sign of. Mistress Sallie Ward, 
a neighbour of mine, had a very large family. 
Occasionally one of her numerous progeny would 
be heard crying in some out-of-the-way place, upon 
which Mrs. Ward would exclaim, " There's one of 
my children that isn't dead ! " — President Lincoln. 

3410. LIFE, only a commencement. Theodore 
Monod said he would like the epitaph on his tomb- 
stone to be, "Here endeth the First Lesson." — 
Smiles. 

3411. LIFE, only lived once. In the private 
journal of a lady in New York, recently deceased, 
were found these words,—" I expect to pass through 
this world but once. Any good thing, therefore, 
that I can do, or any kindness I can show, to any 
fellow-creature, let me do it now. Let me not defer 
or neglect it, for I shall not pass this way again." — 
Christian Age. 

3412. LIFE, Our destiny in. Bound from New 
York to Liverpool, a few moments ago we all had 
oar sea-glasses up watching the vessel that went by. 
" What is her name," we all asked, "and whither 
is she bound ? " We pass each other on the ocean 
of life to-day. We only catch a glimpse of each 
other. The question is, " Whither are we bound ? 
For harbour of light or realm of darkness ? " As 
we decide these questions we decide everything. — 
Talmage. 



3413. LIFE, Our part in. An aged minister, on 
being asked if he did not rejoice that his time was 
near when he would be called home, bluntly replied, 
" I have no wish about it. / have nothing to do with 
death. My business is to live as long as I can — as 
well as I can — and serve my Master as faithfully 
as I can, until He shall think proper to call me 
home." 

3414. LIFE, Our work in. The story of Mozart's 
" Requiem " is a remarkable and suggestive one. The 
composition was ordered and paid for from time 
to time by an unknown stranger, who showed no 
anxiety to possess himself of the manuscript. The 
conviction seized the musician that he was writing 
his own requiem. So he wrought, a dying man, 
with zeal that flagged not until the task was finished, 
and then life itself was ended. And that is true 
of every man's life-work. It may be paid for by 
another, but still it is his own ; and be it well done 
and nobly, men listen to it in the future from that 
standpoint, and that standpoint alone. — B. 

3415. LIFE, Passion for. Chinvang the Chaste, 
ascending the throne of China, commanded that all 
who were unjustly detained in prison during the 
preceding reigns should be set free. Among the 
number who came to thank their deliverer on this 
occasion there appeared a majestic old man, who, 
falling at the Emperor's feet, addressed him as 
follows : — " Great father of China, behold a wretch, 
now eighty-five years old, who was shut up in a 
dungeon at the age of twenty-two. I was impri- 
soned, though a stranger to crime, or without being 
even confronted by my accusers. I have now lived 
in solitude and darkness for more than fifty years, 
and am grown familiar with distress. As yet, 
dazzled with the splendour of that sun to which 
you have restored me, I have been wandering the 
streets to find out some friend that would assist or 
relieve or remember me, but my friends, my family, 
and relations are all dead. Permit me, then, O 
Chinvang, to wear out the wretched remains of life 
in my former prison ; the walls of my dungeon are 
to me more pleasing than the most splendid palace. 
I have not long to live, and shall be unhappy ex- 
cept I spend the rest of my days where my youth 
was passed — in that prison from whence you were 
pleased to release me." The old man's passion for 
confinement is similar to that we all have for life. 
We are habituated to the prison, we look round 
with discontent, are displeased with the abode, and 
yet the length of our captivity only increases our 
fondness for the cell. — Goldsmith. 

3416. LIFE, Passion for. " Is there anything I 
can do for you ? " said Taylor to Dr. Wolcot, as he 
lay on his deathbed. The passion for life dictated 
the answer, " Bring me back my youth ! " — Benton. 

3417. LIFE, Pleading for. The voice of a man 
speaking for his honour and his life may well drown 
the jingling of thy bell. — Banton (to the President 
of the French Convention). 

3418. LIFE, Power of the inner. On a winter's 
day I have noticed a row of cottages with a deep 
load of snow on their several roofs ; but as the day 
wore on large fragments began to tumble from the 
eaves of this one and that other, till, by-and-by, 
there was a simultaneous avalanche, and the whole 
heap slid over in powdery ruin on the pavement, 
and before the sun went down you saw each roof 



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as clear and dry as on a summer's eve. But here 
and there you would observe one with its snow- 
mantle unbroken and a ruff of stiff icicles around 
it. What made the difference ? The difference 
was to be found within. Some of these huts were 
empty, or the lonely inhabitant cowered over a 
scanty fire ; whilst the peopled hearth and the high- 
blazing faggots of the rest created such an inward 
warmth that grim winter melted and relaxed his 
gripe, and the loosened mass folded off and tumbled 
over on the trampled street. It is possible by some 
outside process to push the main volume of snow 
from the frosty roof or chip off the icicles one by 
one. But they will form again, and it needs an 
inward heat to create a total thaw. And so, by 
sundry processes, you may clear off from a man's 
conduct the dead weight of conspicuous sins ; but 
it needs a hidden heat, a vital warmth within, to 
produce such a separation between the soul and its 
besetting iniquities, that the whole wintry incubus, 
the entire body of sin, will come spontaneously 
away. That vital warmth is the love of God 
abundantly shed abroad — the kindly glow which 
the Comforter diffuses in the soul which He makes 
His home. His genial inhabitation thaws that soul 
and its favourite sins asunder, and makes the indo- 
lence and self-indulgence and indevotion fall off 
from their old resting-place on that dissolving heart. 
The easiest form of self-mortification is a fervent 
spirit. — James Hamilton, D.D. 

3419. LIFE, providentially spared. Sir Thomas 
Gresham, who built the Royal Exchange in London, 
was the son of a poor woman, who, while he was 
an infant, abandoned him in a field. By the pro- 
vidence of God, however, the chirping of a grass- 
hopper attracted a boy to the spot where the child 
lay ; and his life was by this means preserved. 

3420. LIFE, Purpose of. The harassing and 
fatigue which Wyclif met with occasioned his hav- 
ing a dangerous fit of sickness, bringing him almost 
to the point of death. The friar mendicants, hear- 
ing of it, immediately instructed deputies to be sent 
to him in their behalf. These, when they came to 
him, first of all wished him health and a recovery 
from his distemper. Then they began to take 
notice of the many injuries he had done them by 
his sermons and writings, and exhorted him, as he 
was on the point of death, like a true penitent, to 
bewail and revoke in their presence whatever things 
he had said to their disparagement. But Wyclif, 
recovering strength, immediately called his servants 
to him, and ordered them to raise him a little on 
his pillow. Then, turning to the friars, he said, to 
their confusion, in a loud voice, " / shall not die, but 
live and declare the evil deeds of the friars ; " which 
afterwards turned out to be true. 

3421. LIFE, recalled in death. I remember to 
have read of an eminent painter who was devoted 
to the delineation of common and domestic life 
and the strife of battlefields. His canvas repre- 
sented such scenes with wonderful fidelity. Ill- 
health compelled him to retire to the country. 
There he declined rapidly, and lay in almost solitude 
and poverty in a sick-chamber. While in a state 
of delirium he was overheard describing, in artistic 
style, the several scenes which he had successfully 
studied and painted. He died while gathering 
around him in his sick-chamber the varied originals 
which he had contemplated. Thus he recalled the 



peaceful cottage and the wandering stream, the 
populous market-place and the domestic interior, 
the battle array and the sanguinary field — passing 
rapidly and confusedly from quiet homes and 
placid pastoral scenes to busy life, to the death- 
charge of excited troops, and the victory or defeat 
of the heroes of a country's history. — Leifchild 
{abridged). 

3422. LIFE, Reflections on. When I look back 
to the earlier and middle periods of my life, and 
now, in my old age, think how few are left of 
those who were young with me, I always think of 
a summer residence at a bathing- place. When you 
arrive you make acquaintance and friends of those 
who have already been there some time, and who 
leave in a few weeks. The loss is painful. Then 
you turn to the second generation, with which you 
live a good while and become most intimate. But 
this goes also, and leaves us alone with the third, 
which comes just as we are going away, and with 
which we have nothing to do. I have been esteemed 
one of fortune's chiefest favourites ; nor will I com- 
plain or find fault with the course my life has taken. 
Yet, truly there has been nothing but toil and care ; 
and I may say that in all my seventy-five years I 
have never had a month of genuine comfort. It has 
been the perpetual rolling of a stone, which I have 
always had to raise anew. — Goethe. 

3423. LIFE, Responsibility in. The father of 
Herod the Great must have ended his life in poverty 
and contempt had he not discovered an immense 
treasure buried under an old house, the last remains 
of his patrimony. According to the law, the Em- 
peror might have asserted his claim, and the prudent 
Atticus prevent by a frank confession the officious- 
ness of informers. Nerva, who then filled the throne, 
refused to accept any part of it, and commanded him 
to use, without scruple, the present of fortune. The 
cautious Athenian still insisted that the treasure was 
too considerable for a subject, and that he knew not 
how to use it. "Abuse it. then," replied the mon- 
arch, with a good-natured peevishness, "for it is 
your own." — Gibbon (condensed). 

3424. LIFE, Review of. A remarkable circum- 
stance is related by Captain Marryat. A man 
belonging to his ship fell overboard, and he jumped 
into the sea to save him. As he rose to the sur- 
face he discovered that he was in the midst of 
blood. In an instant the horror of his situation 
flashed on him. He knew that the sharks were 
around him, and that his life was to be measured 
by seconds. Swifter than pen can write it his 
whole life went into the twinkling of an eye. Burst 
upon his view all that he had ever done or said or 
thought. Scenes and events of the far past which 
had been long blotted from his remembrance came 
back upon him as lightning. — Denton. 

3425. LIFE, reviewed in a moment. A lady 
narrates that, after morning service one Sunday, 
she was ascending a flight of stone steps, and had 
nearly reached the top, when her foot slipped, and 
she fell back, her head coming in contact with one 
of the steps. "I have no recollection,'' she says, 
"as to what followed, but I suppose I turned over 
again, and fell on the steps below. In the moment 
that elapsed between the time of catching my foot 
and the blow I received on my head all the events 
of my life rushed into my mind. I thought of all 



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my friends, those still living and those who had 
departed ; how many of them I should meet in that 
world which in another moment I expected I must 
enter ; and I thought of the service to which I had 
just been attending ; that I should never again be 
seen in that pew ; and how truly it is said, ' We 
know not what a day or an hour may bring forth.' 
And I thought not only of the past, but of the future. 
Should I on awaking to consciousness find myself 
in heaven or hell ? Was I prepared for thus 
suddenly being summoned into eternity ? I ex- 
pected that as soon as my head came in contact 
with the edge of the steps I should be killed, for I 
had no means of saving myself, and then reflected 
how entirely I was in the hands of God. I shall 
never forget that feeling. He had the power 
either to spare my life or take it away in a moment ; 
and my recollection closed with the prayer of the 
Publican of old, and of Stephen, ' God be merciful 
to me a sinner ; ' ' Lord Jesus, receive my spirit.' " 
— Leif child (abridged). 

3426. LIFE, said to be a farce. The last words 
of Rabelais were significant of the man's character. 
He laughed always, and at all things. Human life 
he looked upon as a mere farce. And as was his 
life so was his death. He was humorous to the 
last. When the last moment came he said, with 
a burst of laughter, " Draw the curtain ; the farce 
is played out." — Denton. 

3427. LIFE, short. "Brief life is here our 
portion," you say. Then, I reply, it should be a 
life of love. Some one wrote Tennyson a spiteful 
letter, and he replied : — 

" foolish bard, is your lot so hard, 
If men neglect your pages? 
I think not much of yours or of mine, 
I hear the roll of the ages. 

This fallen leaf. Isn't fame as brief ? 

My rhymes may have been the stronger ; 
Yet hate me not, but abide your lot, 

I last but a moment longer." 

— Enoch D. Solomon. 

3428. LIFE, Shortness of. The old Hebrews, 
among their many traditions, tell us a story of 
Methuselah. They say that his great length of life 
was early made known to him. His friends coun- 
selled him to build a substantial house for himself. 
He refused, saying that it was not worth while 
building a house at all for such a short time. He 
realised the shortness of life, not its length ; and he 
looked for " the city which hath foundations, whose 
builder and maker is God." 

3429. LIFE, spent in doubt. Philip Melancthon, 
on the authority of a person who had filled an 
important post at the court of Clement VII., men- 
tioned that every day, after the Pope had dined or 
supped, his cup-bearer and cooks were imprisoned 
for two hours, and then, if no symptoms of poison 
manifested themselves in their master, were released. 
"What a miserable life ! " observed Luther ; " 'tis 
exactly what Moses has described in Deuteronomy : 
' And thy life shall hang in doubt before thee ; and 
thou shalt fear day and night, and shalt have none 
assurance of thy life. In the morning thou shalt 
say, Would God it were even ! and at even thou 
shalt say, Would God it were morning ! "' — 
Luther's Table Talk. 

3430. LIFE, Sweetness of. One of the martyrs, 
when being led to the stake, was urged to recant ; 



and as a motive to induce him to do so it was said, 
"Life is sweet, and death is bitter." " True," said 
the good man, " life is sweet and death is bitter, 
but eternal life is sweeter, and eternal death is 
more bitter." — Rev. C. Field. 

3431. LIFE, The, a sign of piety. A wonderful 
man for doing good was old John Read, the clogger, 
a Wesleyan class 7 eader of the town of Settle, in 
Yorkshire. An inSdel of Settle was thought to be 
dying, and his wife, being concerned for him, asked 
leave to send for some one to come in and pray. 
After a moment's thought the man said, " You 
may send for old Mr. Read. I know him. His 
life is right." The good old man came and prayed 
with him. The infidel recovered, and became a 
pious and useful man. 

3432. LIFE, The one necessity of. The Empress 
Theodora, when implored to fly from Constantinople 
during an insurrection, replied, " They who have 
reigned should never survive the loss of dignity and 
dominion ; may I no longer behold the light when 
I cease to be saluted with the name of Queen." 
Christian, is it not as true that the new birth in 
Christ brings that which, thus enjoyed and realised, 
is henceforth and always the one necessity of life ? 
— B. 

3433. LIFE, the true test. A candidate for 
admission to church-membership under the Rev. 
Rowland Hill, being required to give some account 
of his first impressions as to the evil of sin and the 
need of the gospel, related a dream by which he had 
been affected, led to serious inquiry, and to the 
hearing of sermons. When he had ended Mr. Hill 
said, " We do not wish to despise a good man's 
dreams by any means ; but we will tell you what 
we think of the dream after we have seen how you 
go on when you are awaJce." — Christian Age. 

3434. LIFE, to be read aright hereafter. On the 

8th of August 1529 Luther, with his wife, lay sick 
of a fever. Overwhelmed with dysentery, sciatica, 
and a dozen other maladies, he said, " God has 
touched me sorely, and I have been impatient ; but 
God knows better than we whereto it serves. Our 
Lord God is like a printer, who sets the letters 
backwards, so that here we must so read them ; 
when we are printed off, yonder, in the life to come, 
we shall read all clear and straightforward. Mean- 
time we must have patience." — Luther's Table Talk. 

3435. LIFE, Tree of. A tree is one vegetable 
form, but one that below has many roots, and above 
has many branches ; and even so is that " Tree of 
Life " which has Christ for its root, and for its fruits 
holiness and heaven. — Guthrie. 

3436. LIFE, True length of. "Father," said a 
Persian monarch to the old man, who, according to 
Oriental usage, bowed before the sovereign's throne, 
" pray be seated ; I cannot receive homage from one 
bent with years, whose head is white with the frost 
of age. And now, father," said the monarch, 
when the old man had taken the proffered seat,. 
" tell me thine age ; how many of the sun's revolu- 
tions hast thou counted?" "Sire," answered the 
old man, " I am but four years." " What ! " inter- 
rupted the King, " f earest thou not to answer me 
falsely, or dost thou jest on the very brink of the 
tomb?" "I speak not falsely, sire," replied the 
aged man ; " neither would I offer a foolish jest on 



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a subject so solemn. Eighty long years have I 
wasted in folly and sinful pleasures, and in amassing 
wealth, none of which I can take with me when I 
leave this world. Four only have I spent in doing 
good to my fellow -men ; and shall I count those 
years that have been utterly wasted ? Are they 
not worse than blank ? — and is not that portion only 
worthy to be reckoned as a part of my life which 
has answered life's best end ? " 

3437. LIFE, Uncertainty of. Dr. Arnold used 
to tell how suddenly he had been himself left an 
orphan, and how his father had, on the Sunday 
evening before his death, caused him to read a 
sermon on the text : "Boast not thyself of to-morrow, 
for thou knowest not what a day may bring forth." 
" Now,' 5 said he, " cannot you see, when you talk 
with such certainty about this day week, and what 
we shall do, why it seems sad to me ? " " It is one 
of the most solemn things I do," said he (referring 
to his habit of writing in his manuscript volume of 
sermons the date of its commencement, and not that 
of its completion), " to write the beginning of that 
sentence, and think that I may not live to finish 
it." — Life's Last Hours. 

3438. LIFE, Value of. " You take a life from 
me that I cannot keep," said one of the martyrs to 
his persecutors, " and bestow a life upon me that I 
cannot cse ; which is as if you should rob me of 
counters and furnish me with gold." 

3439. LIFE, Value of. It was said that Admiral 
Hunter endangered one of his vessels, and a court- 
martial was called to try him. Evidence was given 
that the vessel had been seriously injured, and he 
was put upon his defence. His answer was, " Gentle- 
men, all the evidence you have heard is true ; but 
you have not heard the reason why the vessel was 
injured. I ordered the vessel to be put about. 
Why ? There was a man overboard, and I hoped 
to save h m ; and, gentlemen, I deem it that the life 
of a private sailor in Her Majesty's navy is worth 
all the vessels that float upon the seas." — Denton. 

3440. LIFE, Value of. A large vessel was near- 
ng the shore, when a violent storm arose. Many 
of those on board were men returning from the 
gold-diggings. There was one way, and only one 
and that only for those able to swim. A row of 
the strongest men stood on deck binding round their 
waists leathern bags full of gold. One by one they 
sprang into the sea, until only one man was left. 
A short but fearful struggle, and those who had 
dived sank to rise no more. The man on deck saw 
them sink ; he looked at his bag of gold, which he 
had gained by the sweat of his brow, and with which 
he had hoped to gain ease and respect in his father- 
land. His hope by day, his dream by night — all 
lay in that bag. Could he part from it ? Then he 
looked at the surging waters. Without it he might 
get to land, but with never ! He weighed it in 
his hand, then with firmness threw it into the 
sea. One spring and he was also in the water 
struggling for dear life, but, being a good swimmer 
he happily gained the shore. 

3441. LIFE, Vanity of. Just before Talleyrand's 
death a paper was found on his table on which he 
had written, by the light of the lamp, such lines 
as these — " Behold eighty-three years passed away ! 
What cares ! What agitation ! What anxieties ! 
What ill-will ! What sad complications ! And all 



without other results, except great fatigue of mind 
and body, and a profound sentiment of discourage- 
ment with regard to the future, and disgust with 
regard to the past ! " 

3442. LIFE, Wearied of. Lord Byron gave this 
testimony to Dr. Millingen, who attended him in 
his last illness. " Do you suppose that I wish for 
life ? I have grown heartily sick of it, and shall 
welcome the hour I depart. Why should I regret 
it ? Can it afford me any pleasure ? Have I not 
enjoyed it to a surfeit ? Few men can live faster 
than I did ; I am, literally speaking, a young old 
man. Pleasure I have known under every form 
in which it can present itself to mortals. I have 
travelled, satisfied my curiosity, lost every illusion ; 
I have exhausted all the nectar contained in the 
cup of life ; it is time to throw the dregs away." He 
had sought his happiness in the things of the world ; 
the result was dissatisfaction of spirit. — Denton. 

3443. LIFE, Weariness in. Wilberforce was once 
on a visit at the Duke of Queensbery's Bichmond 
villa, where every pleasure was collected which 
wealth could purchase or luxury devise. He telh 
as that the views from the villa looked quite en- 
chanting. The Thames was resplendent ; but the 
Duke looked on with indifference. " What is there," 
he said, " to make so much of in the Thames ? I 
am quite weary of it. There it goes — flow, flow, 
flow — always the same." 

3444. LIFE, Weariness of. Sir Philip Mordaunt 
was young, beautiful, sincere, brave, and an English- 
man. He had a complete fortune of his own, and 
the love of the King, his master, which was equiva- 
lent to riches. Life opened all her treasures before 
him, and promised a long succession of future happi- 
ness. He came, tasted of the entertainment, but 
was disgusted even at the beginning. He professed 
an aversion to living ; was tired of walking round 
the same circle ; had tried every enjoyment, and 
found them all grow weaker at every repetition. 
" If life be in youth so displeasing," ciied he to 
himself, <! what will it appear when age comes on ? 
If it be at present indifferent, sure it will then be 
execrable." This thought embittered every reflec- 
tion, till at last, with all the serenity of perverted 
reason, he ended the debate with a pistol ! — Gold- 
smith. 

3445. LIFE, what given for. Why was our life 
given us, if not that we should manfully give it? De- 
scend, O Do-nothing Pomp ; quit thy down cushions, 
expose thyself to learn what wretches feel and how 
to cure it ! The Czar of Prussia became a dusty, 
toiling shipwright, worked with his axe in the 
dock of Saardarn, and his aim was small to thine. 
Descend thou : undertake this horrid " living chaos 
of Ignorance and Hunger " weltering round thy 
feet, and say, " I will heal it, or behold I will die 
foremost in it." — Carlyle. 

3446. LIFE, what is it ? Writing to his friend, 
Sir George Beaumont respecting his brother, who 
had recently perished at sea, Wordsworth, after stat- 
ing the sad fact, exclaims, " Alas ! what is human 
life ? This present moment." — Denton. 

3447. LIFE, what it may become. I remember 
hearing of a painter who had drawn a picture of 
innocence. He had taken for its type a beautiful 
smiling boy, kneeling on a stool in the act of prayer 



LIFE-WORK 



( 36o ) 



LIGHT 



near the lap of his mother— health upon the cheek, 
freshness in the whole countenance, a fearless glance 
of the eye, love of his mother, and something 
beyond ; everything, in short, indicating that which 
the painter wished to describe — the simple freshness 
and joy of innocence. Now, it so happened that 
the artist wanted a fellow to this painting. He 
wanted a picture of guilt, and for a long time he 
sought in vain that which should convey its full 
purport and wretchedness. At length some friend 
told him that in a prison not far off he might find 
the object that he desired. He went there : he 
entered a cold dungeon. A few rays of light stream- 
ing through a grated window revealed to him a 
wretched object on the floor, broken down with 
crime and sensuality, the cheeks hollowed by dis- 
ease and misery, the eye lustreless and averted 
from every spectator (it was the aversion of shame), 
and everything indicating the deepest distress. 
There the artist had a picture of guilt. He painted 
it ; and when he had done this he thought he would 
place the two pictures side by side in the dungeon, 
that he might see the effect of the contrast. He 
did so, and no sooner had he placed the pictures 
there than that poor wretched creature clasped his 
hands together and began to weep bitterly. "It 
is my mother ! " he exclaimed. It was the same 
individual. —Dr. A. Heed. 

3448. LIFE-WORK, Desire to save. Columbus, 

homeward-bound after his brilliant discovery of the 
New "World, is overtaken by a terrific storm ; and 
in his indescribable agony that not his life merely, 
and that of his crew, but his magnificent discovery 
must all go down irrecoverably into the abyss, and 
that, too, not far from land, commits to the deep 
hurried entries of that discovery sealed up in bottles, 
in hope that some day they might reach land. — 
John Guthrie, M.A. 

3449. LIFE-WORK, still unfinished. Paolo 
Sarpi, the Venetian monk who dealt the temporal 
power of the Pope in Italy a very deadly blow, and 
was, in retaliation, dangerously wounded by the assas- 
sin's knife, died at the ripe age of seventy, with the 
pathetic saying on his lips, " I must go to St. Mark's, 
for it is already late, and I have much to do." — 
Venice Past and Present. 

3450. LIFE-WORK, time and eternity. The 

last time I saw him (my father) was about the 1st 
of August last, a few days before departing hither. 
He was very kind, seemed prouder of me than ever. 
What he had never done the like of before, he said, 
on hearing me express something which he admired, 
" Man, it's surely a pity that thou shouldst sit 
yonder with nothing but the eye of Omniscience to 
see thee, and thou with such a gift to speak." His 
eyes were sparkling mildly, with a kind of deliberate 
joy. Strangely, too, he offered me on one of those 
mornings (knowing that I was poor) "two sove- 
reigns " which he had of his own, and pressed them 
on my acceptance. They were lying in his desk ; 
none knew of them. He seemed really anxious and 
desirous that I should take them, should take his 
little hoard, his all that he had to give. I said 
jokingly afterwards that surely he was fey. So it 
has proved. I shall now no more behold my dear 
father with these bodily eyes. With him a whole 
threescore and ten years of the past has doubly died 
for me. It is as if a new leaf in the great book 
of time were turned over. Strange time— endless 



time ; or of which I see neither end nor beginning. 
All rushes on. Man follows man. His life is as a 
tale that has been told ; yet under time does there 
not lie eternity ? Perhaps my father, all that essen- 
tially was my father, is even now near me, with me. 
Both he and I are with God. Perhaps, if it so 
please God, we shall, in some higher state of being, 
meet one another, recognise one another. As it is 
written, we shall be for ever with God. The pos- 
sibility, nay (in some way) the certainty, of perennial 
existence daily grows plainer to me. " The essence 
of whatever was, is, or shall be even now is." 
God is great. God is good. His will be done, for 
it will be right. — Thomas Carlyle. 

3451. LIGHT, A claim for. The steeple of Bow 
Church had lanterns, and lights placed nightly in 
them, in the winter, whereby travellers to the city 
might have the better sight thereof, and not to miss 
their ways. The Mayor commanded, a century 
earlier, that lanterns and lights should be suspended 
in front of the houses on winter evenings. " Hang 
out your lights,''' was the cry of the ancient watch- 

1 man. — Knight [condensed). 

3452. LIGHT, a protection. Out West a friend 
of mine was walking along one of the streets one 
dark night, and saw approaching him a man with a 
lantern. As he came up close to him he noticed by 
the bright light that the man seemed as if he had 
no eyes. He went past, but the thought struck 
him, " Surely that man is blind." He turned round 

' and said, " My friend, are you not blind ? " " Yes." 

j "Then what have you got the lantern for?" "I 
carry the lantern that people may not stumble over • 
me, of course," said the blind man. Let us take a 
lesson from that blind man, and hold up our light, 
burning with the clear radiance of heaven, that men 
may not stumble over us. 1 — Moody. 

3453. LIGHT, a sign of liberty. Going to Helena 
I saw piles of boxes and goods and all manner of 
things on the landing, and I said to the superin- 
tendent, " Do the slaves buy as much as used to be 
bought for them by their masters ? " "A great deal 
more." " Well, what things do they buy ? " "Buy? 
Looking-glasses and candles." "Looking-glasses, 
of course : candles, however ? " said I. " What do 
they want with candles ? " In the old slave-times 
a slave was never allowed to have a lighted candle 
in his cabin after it was dark ; nothing, unless it was 
a fire, was allowed, and the candles became in their 
eyes the signal of liberty ; and the moment that they 
were free they said, " Give us light." — Beecher. 

3454. LIGHT, God is. The cloud-compelling 
Jupiter shrouded himself in darkness, because he 
dwelt in an abstracted and silent solitude ; but the 
God of day rejoiced in the light, because He was also 
the God of eloquence. — Sir James Stephen. 

3455. LIGHT, Going into. A minister of Christ 
in Philadelphia, dying, said in his last moments, 
" / move into the light I " — Talmage. 

3456. LIGHT, hatred of its warnings. A colonial 
governor of the Bahamas, who was about to return 
to England, offered to use his good offices to procure 
from the Home Government any favour the colonists 

j might desire. The unanimous reply was as startling 
as the demand for the head of John the Baptist in 
a charger : " Tell them to tear down the lighthouses ; 

1 they are ruining the prosperity of this colony." 
(The people were wreckers.) — W. C. Church. 



LIGHT 



i ) 



LIGHT 



3457. LIGHT, in darkness. I was in a darkened 
room, that I might observe the effect produced by 
the use of what is appropriately called " luminous 
paint." A neat card, on which the words "Trust 
in the Lord " were printed, rested upon the book- 
case, and shone out clearly in the darkness. The 
effect fairly startled me. It was the first time that 
I had seen this simple but interesting effect. How 
remarkable that, if from any cause the light of sun 
or day failed to rest upon the card, its luminousness 
gradually declined, but returned when the sun's 
action infused fresh light ! Truly, we also, if hidden 
from the face of our Lord, cease to shine. " Ye are 
light in the Lord : walk as children of the light." — 
Henry Varley {condensed). 

3458. LIGHT, in death. " Light breaks in ! 
light breaks in ! Hallelujah ! " exclaimed one when 
dying. Sargeant, the biographer of Martyn, spoke 
of "glory, glory," and of that "bright light;" and 
when asked, " What light ? " answered, his face 
kindling into a holy fervour, " The light of the Sun 
of Righteousness." A blind Hindoo boy, when 
dying, said joyfully, " I see ! now I have light. I 
see Him in His beauty. Tell the missionary that 
the blind see. I glory in Christ." Thomas Jewett, 
referring to the dying expression of the English 
infidel, "I am going to take a leap in the dark," 
said to those at his bedside, " I am going to take 
a leap in the light." While still another dying 
saint said, "I am not afraid to plunge into 
eternity." A wounded soldier, when asked if he 
were prepared to depart, said, " Oh yes ; my Saviour, 
in whom I have long trusted, is with me now, and 
His smile lights up the dark valley for me." A 
dying minister said, " It is just as I said it would 
be, 'There is no valley," 5 emphatically repeating, 
" Oh, no valley. It is all clear and bright — a king's 
highway." The light of an everlasting life seemed 
to dawn upon his heart ; and touched with its glory, 
he went, already crowned, into the New Jerusalem. 
A Christian woman lay dying. Visions of heaven 
came to her. She was asked if she really saw 
heaven. Her answer was, " I know I saw heaven ; 
but one thing I did not see, the valley of the shadoio 
of death. I saw the suburbs." A young man who 
had but lately found Jesus was laid upon his dying 
bed. A friend who stood over him asked, "Is it 
dark ? " "I shall never," said he, " forget his reply. 
1 No, no,' he exclaimed, ' it is all light J light ! light J ' 
and thus triumphantly passed away." — Am. Mess. 

3459. LIGHT, let it shine. With the window in 
the second story of the Town Hall (Christiania) 
where Hange used to sit (then a prisoner for preach- 
ing the gospel) is connected a beautiful story. A 
friend of his had come into the town with the hope 
of getting a conversation with him, and being con- 
soled by him in his spiritual distress. Entrance 
was denied him. He stood despairingly on the 
opposite side of the street and gazed up at the 
prison window. At last Hange looked down at him 
through the dirt-begrimed window. He hit upon a 
remarkable expedient for communicating with his 
disconsolate Mend. He took a candle and let the 
wick grow so long that the light shone only with 
extreme faintness ; thereupon he snuffed it, and the 
light blazed up into a clear flame. His friend went 
home comforted with the assurance that it was his 
duty to let his light shine. — Richard Lovett, M.A. 

3460. LIGHT, Love, Life. On Herder's grave at 



Weimar there was placed by royal authority a cast- 
iron tablet with the words, " Light, Love, Life.'" 

3461. LIGHT, must be kept burning. A little 
girl lived with her father in a lighthouse on the 
coast of Cornwall. One day the keeper went 
ashore, and when there was seized and kept 
prisoner by a band of wreckers, who thought if 
they could only keep him prisoner the lighthouse 
would be unlighted at night, and vessels would be 
wrecked, of which they would get the spoils. But 
his little daughter was left in their watery home ; 
and when no father came home at night, though 
her heart sank within her at his absence, she thought 
of the poor sailors who might be lost, and, brave 
girl that she was ! she went up to the top of the 
lighthouse and lighted all the lamps, till the whole 
sent forth the clear and welcome blaze. 

3462. LIGHT, Safety in. When I was a boy 
I remember that at night the jewellers' stores, and 
others that had valuable things in them, used to 
have heavy wooden or iron shutters to the windows ; 
and these would be fastened with locks or great 
iron bolts and bars. And all this was done for 
safety. But now many of those stores have no 
shutters at all to them ; and others only have a 
thin wire grating over them. But if you stop and 
look through one of those windows at night, you 
will find that the gas is lighted in the store, and 
kept burning. If a thief should get in there and 
begin to steal, he would be seen by the watchman 
or the people going by. And so the thieves stay 
away. They are afraid to go into a shop where the 
gas is burning. 

3463. LIGHT, sufficient for the present. " How 

can I know," said a young man, " that even if I 
do begin a religious life I shall continue faithful, 
and finally reach heaven ? " He wanted to see the 
whole way there before taking the first step. While 
in this state of indecision he sought the house of his 
favourite professor — for he was a college student at 
the time — and they talked for several hours upon 
the all-absorbing topic. When he was about to go 
home the professor accompanied him to the door, 
and observing how dark the night was, prepared a 
lantern, and handing it to his friend, said, " George, 
this little light will not show you the whole way 
home, out only one step at a time; but take that 
step, and you will reach home in safety." It proved 
the word in season. As George walked securely 
along, brightened by the little lantern, the truth 
flashed through his mind, "Why can I not trust 
my Heavenly Eather," he said to himself, "even 
if I can't see my way clear to the end, if He gives 
me light to take one step ? I will trust Him ; I do 
trust Him." 

3464. LIGHT, to be reflected by Christians. 

There is one kind of diamond which, after it has 
been exposed for some minutes to the light of the 
sun, when taken into a dark room will emit light 
for some time. The marvellous property of retain- 
ing light, and thereby becoming the source of light 
on a small scale, shows how analogous to light 
its very nature must be. Those who touched the 
Saviour became sources of virtue to others. As 
Moses' face shone when he came from the mount, 
so converse with spiritual things makes Christians 
the light which shines in the dark places of the 
earth. "Let your light so shine before men." — 
Weekly Pulpit. 



LIGHT 



( 362 ) LITTLE THINGS 



3465. LIGHT, where it should be seen. Virtue 
should shine in cities, not in solitudes. The Chris- 
tian's duty is here among men, and the nearer he 
draws to his fellow-men, so that his Christianity be 
real and true, the more good he is likely to do 
them. On the north coast of Cornwall and Devon 
is a lighthouse, which first of all was placed high 
up upon the cliffs, where the mists and the fogs 
often obscured and hid its brightness from the 
passing mariner in hours of the sorest need. So 
they took it down and built it afresh on the rock 
out at sea, amid the waves of that dangerous coast, 
there to shine where it was most necessary. — B. 

3466. LIGHT, whence it comes. "See how 
much they think of me ! " said a lantern to some 
dips that were hanging on a nail close by. " The 
master says he doesn't know what he should do 
without me these dark nights." "No doubt," said 
the candle ; " but he'd sing a different song if it 
weren't for one of us inside of you. Did it never 
occur to you, friend, that you wouldn't be of the 
least use to anybody if our light didn't shine through 
you." — Mrs. Prosser. 

3467. LIGHTHOUSE, The church a. Do you 

ask, " Why not do away with the Church, if its 
members make so many mistakes ? " Would you 
take away the lighthouse because careless mariners, 
through wrong observations, run their ships high 
and dry upon the shore ? Would you put out the 
lamp in your house because moths and millers burn 
their wings in it ? What would the children do ? 
— Beecher. 

3468. LINGERING, Folly of. In the time of 
the Civil Wars in England, about two hundred 
years ago, a gentleman was taken prisoner. Some 
time afterwards an opportunity offered of an escape. 
Instead of taking immediate advantage of it, he 
stayed to put on his band and adjust his wig, that 
he might seem a person of quality. It was then 
too late, and he lost his life through his silly regard 
for his personal appearance. 

3469. LITERALISM, in reading the Scriptures. 

A Quaker, to prove the text that " Man shall not 
live by bread alone, but by the word of God," per- 
sisted in refusing his meals. The literal text proved 
for him a dead letter, and this practical commen- 
tator died by a metaphor. — /. Israeli. 

3470. LITERATURE, Appreciation of. John 
Wesley, one of the most scrupulous and intelligent 
Christians who ever lived, was a diligent reader of 
Shakespeare, and left behind him an annotated copy 
of Shakespeare's works, which his less enlightened 
successor in the presidency of the Wesleyan Con- 
ference destroyed. — R. A. Bertram. 

3471. LITERATURE, Love of. Macaulay, in afflic- 
tion, wrote, " That I have not utterly sunk under 
this blow I owe chiefly to literature. What a bless- 
ing it is to love books as I love them — to be able to con- 
verse with the dead, and to live amidst the unreal ! " 

3472. LITTLE things, Effects of. A child play- 
ing with matches caused the destruction of 232 
houses in the Hungarian village of Nemedi. The 
entire population has thereby been made bankrupt. 
— Family Circle. 

3473. LITTLE things, Effects of. A friend of 
mine who had to attend a series of interviews in 



which business was discussed of much vexation to 
him, and where he had to undergo, justly, much 
contumely, discovered that the occasions when he 
gave way to temper and behaved unwisely were 
those in which he rode on a tiresome horse to the 
place of business. This is very natural : his nerves 
were a little ruffled in managing the unruly quadru- 
ped ; his powers a little impaired ; his composure 
slightly broken through to begin with ; and where 
things are nicely balanced this slight disturbance 
of equanimity might turn the scale. Afterwards 
he took care to go to the place of these interviews 
always in the easiest manner, and noted the good 
effect of this change. — Sir Arthur Helps. 

3474. LITTLE things, Importance of. A relief 
lightboat was being built, and while the workmen 
were busy over it one man lost his hammer. 
Whether he knew it or not, it was nailed up in the 
bottom of the boat. Perhaps, if he found it out, he 
thought the only harm done was the loss of one 
hammer. But the boat was put to service, and 
every time it rocked on the waves that hammer 
was tossed to and fro. Little by little it wore for 
itself a track, until it had worn through planking and 
keel, down to the very copper-plating, before it 
was found out. Only that plate of copper kept the 
vessel from sinking. It seemed a very little thing in 
the start, but see what mischief it wrought. So it 
is with a little sin in the heart. 

3475. LITTLE things, keep men from God. It 

is amazing what little things sometimes keep men 
from God. One man came to me and told me that 
his business was that of selling a kind of soap which 
was advertised to do remarkable work in taking 
out grease-spots. " The soap will do all that is 
claimed for it," said he ; " but the truth is, it rots 
the clothes ; and if I become a Christian I must 
give up my business ; and I can't afford to do it." 
And so in his case it was soap which kept him out 
of the kingdom of God. — Moody. 

3476. LITTLE things, One use of. The Sani- 
tarian records an instance of flies acting as sanitary 
inspectors. In one of the rooms of a residence in 
an American city offensive odours were detected, 
but their exact source could not be located. The 
carpets, were raised, and a carpenter engaged to 
take up the entire floor. At this moment a friend 
who chanced to come in suggested that an appeal 
be made to the instinct of the fly. Two blue- 
bottles were brought from a neighbouring stable, 
and the doors and windows of the room closed. 
The flies soon settled upon one of the cracks in the 
floor, and when the boards were raised at this 
point a decomposed rat was found. Little things 
are often cleverest in the search after corruption. 
We may now see a use for little souls in our 
churches. They may serve as flies to discover any- 
thing wrong. — The Freeman. 

3477. LITTLE things, Suggestiveness of. A 

spectacle-maker's boy, amusing himself one day 
in his father's shop by holding out two pieces of 
glass between his finger and thumb, perceived the 
weathercock on the church-spire opposite to be 
turned upside down, and apparently much larger 
than usual ; this excited the attention of the father, 
and led him to try additional experiments, which 
resulted in the completion of that singular yet use- 
ful instrument, the telescope. 



LITTLE THINGS 



( 363 ) 



LORD'S SUPPER 



3478. LITTLE things, Value of. Matthias 
Toyce, a papist, one of the vilest of the vile, went 
„o hear Mr. Wesley preach in Dublin, and though 
he did not understand him, says, " His hoary hair 
and grave deportment commanded my respect and 
gained my affections. What endeared him to me 
still more was seeing him stoop down and kiss a 
Utile child that sat on the pulpit-stairs." That kiss 
melted his hard heart, and be became one of Mr. 
Wesley's itinerant ministers, useful in life and 
triumphant in death. — Anecdotes of the Wesleys. 

3479. LITTLE things— whereto they may grow. 

When the air balloon was first discovered a matter- 
of-fact gentleman contemptuously asked Dr. Franklin 
what was the use of it. The Doctor answered this 
question by asking another — " What is the use of 
a new-born infant ? It may become a man."— 
Spurgeon. 

3480. LIVE and die, Men must. About the 
time of the Restoration, when, according to Baxter's 
account, eighteen hundred clergymen were deprived 
for nonconformity, a Fellow of Emanuel College, 
Cambridge, was representing to a friend the great 
difficulties of conformity in points of conscience, and 
concluded with the words, "But we must live." 
His friend replied in a like number of words, " But 
we must die also." — Clerical Anecdotes. 

3481. LIVE, innocently. The celebrated Lin- 
naeus always testified, in his conversation, writings, 
and actions, the greatest sense of God's omniscience ; 
yea, he was so strongly impressed with the idea, 
that he wrote over the door of his library, " Innocue 
rivite, Numen adest" — "Live innocently, God is 
present. 

3482. LONELINESS, Cure of. A poor woman 
living alone in a small cottage in the forest was 
asked if she did not feel the loneliness of the place. 
" Oh no," was her reply, " for Faith closes the door 
at night, and Mercy opens it in the morning." — 
Sunday at Home. 

3483. LOOKING back, Danger of. There is a 
story of a high mountain on whose top was a palace 
filled with all treasures, gold, gems, singing birds 
— a paradise of pleasures. Up its sides men and 
women were climbing to reach the top ; but every 
one who looked back was turned into stone. And 
yet thousands of evil spirits were around them, 
whispering, shouting, flashing their treasures, sing- 
ing love-songs to draw their eyes from the treasure 
at the top, and to make them look back ; but every 
one that looked back was turned into stone. So is 
every one who is seeking heavenly treasures tempted 
by earthly music and sinful joys; but whosoever 
yields is lost. 

3484. LOOKING up, Influence of. "Can you 
climb ? " a captain asked of a sailor-boy before tak- 
ing him out in his ship. The trial was soor after 
made, and the poor boy's head began to grow dizzy 
as he mounted higher and higher on the rigging. 
" Oh, I shall fall ! " he cried, looking down upon 
the sea. "Look up, my boy ! " shouted the captain ; 
and so he did, and gained the masthead. Thus it 
is with us. When we look below and see the waves 
we fear we may sink ; but when we look up to God 
with a hopeful spirit we know we are safe. 

3485. LORD, the, Waiting for. Everybody knows 
and loves the beautiful story of the dog Argus, who 



just lives through the term of his master's at 
and sees him return to his home, and recc 
him, and, rejoicing in the sight, dies. Beab- .1 
1 too, as the story is in itself, it has a still deeper 
allegorical interest. For how many Arguses have 
; there been, how many will there be hereafter, the 
course of whose years has been so ordered that they 
will have just lived to see their Lord come and 
'■ take possession of His home, and in their joy at 
j the blissful sight, have departed ! How many such 
spirits, like Simeon's, will swell the praises of Him 
' who spared them that He might save them ! — 
I Augustus Hare. 

3486. LORD'S Prayer, Power of. "I remember, 

on one occasion," says Mr. Hay, "travelling in the 
I country with a companion who possessed some know- 
ledge of medicine. We arrived at a door, near 
which we were about to pitch our tents, when a 
crowd of Arabs surrounded us, cursing and swear- 
ing at the rebellers against God. My friend, who 
spoke a little Arabic to an elderly person whose 
garb bespoke him a priest, said, ' Who taught 
you that we were disbelievers ? Hear my daily 
prayer and judge for yourselves.' He then re- 
peated the Lord's Prayer. All stood amazed and 
silent till the priest exclaimed, 1 May God curse me 
if ever I again curse those who hold such a belief ; 
nay, more, the prayer shall be my prayer till my 
hour be come. I pray thee, Nazarene, repeat 
that prayer, that it may be remembered among us 
in letters of gold.' " — Christian Age. 

3487. LORD'S Supper, a commemoration. One 

Sabbath morning, during the reign of James II. of 
England, as a captain with a party of soldiers went 
out to hunt down the Protestants, as they termed 
it, they met a young woman, a servant-maid, run- 
ning along the road early in the morning, without 
either shoes or stockings. The captain of the band 
asked her where she was going so early in the morn- 
ing, and what was the urgency of the business that 
made her run so fast. She told him that she had 
learned that her elder brother was dead, and she 
was going to receive her share of the riches he had 
bequeathed to her, as well as to her other brothers 
and sisters ; and she was afraid she should be too 
late. The commander was so well pleased with 
her answer that he gave her half a crown to buy a 
pair of shoes, and also wished her success ; but if 
he had known the real business she was going on, 
which was to a sacrament, he would most probably 
I have prevented her from going that day to the' 
I place where she hoped to receive durable riches. — 
1 Whitecross. 

j 3488. LORD'S Supper, and the preaching of the 
gospel. One day a courtier found Henry V. attend- 
ing the celebration of the Eucharist at an almost 
J deserted side altar in Westminster Abbey, whilst 
a great crowd filled the nave, and hung upon the 
I lips of a popular preacher. When the courtier 
inquired why he was not with the larger congre- 
gation in the nave, the King replied, "I would 
rather go to meet my Friend than merely to hear 
Him talked about." 

3489. LORD'S Supper, Longing for. One of the 

! converted Greenlanders, who had taken a seal, rather 
j than be absent from the settlement of the mission- 
aries when the Lord's Supper was to be administered, 
rowed the whole night in his kaiak with the animal 



LORD'S SUPPER 



< 364 ) 



LOST 



in tow, and when his exertion was mentioned — 
" How could I," said he, " stay where I was ? My 
soul hungers and thirsts after the Lord and His 
communion." — Whitecross. 

3490. LORD'S Supper, not intended as a test. 

In a speech in the House of Lords, in 1719, Lord 
Lansdowne said, "The receiving of the Lord's Supper 
was never intended to be as a qualification for an 
office, but as an open declaration of one's being 
and remaining a sincere member of the Church of 
Christ. Whoever presumes to receive it with any 
other view profanes it, and may be said to seek his 
promotion in this world by eating and drinking his 
own damnation in the next." 

3491. LOSS, a stimulus. Mr. Goldsworthy 
Gurney, dwelling near the coast of Cornwall, ren- 
dered from its stormy character the scene of fre- 
quent shipwrecks, and often a spectator of fearful 
loss and misery, bent his mind to the discovery of 
a stronger light than had heretofore been adopted 
— that of an oil-lamp and reflectors. The result of 
his attempts was the magnificent " Bude Light ; " 
so named by the inventor in honour of the place 
where the idea was originated and brought to a 
practical result. — Denton. 

3492. LOSS, Carelessness in. In the midst of 
the distresses with which France was harassed in 
the reign of Charles VII., and whilst the English 
were in possession of Paris, Charles amused himself 
and his mistresses with balls and entertainments. 
The brave La Here, coming to Charles one day to 
talk to him on some business of importance, whilst 
the luxurious prince was occupied in arranging one 
of his parties of pleasure, was interrupted by the 
monarch, who asked him what he thought of his 
arrangement. "I think, Sire," said he, "it is im- 
possible for any one to lose his kingdom more plea- 
santly than your Majesty." 

3493. LOSS, Refuge in. Dr. Grosvenor's first 
wife was a most devout and amiable woman. The 
Sabbath after her death the Doctor expressed him- 
self from the pulpit in the following manner : — " I 
have had an irreparable loss ; and no man can feel 
a loss of this consequence more sensibly than my- 
self ; but the cross of a dying J esus is my support ; 
I fly from one death for refuge to another." 

3494. LOSS, Worldly. A bankrupt merchant, 
returning home one night, said to his noble wife, 
" My dear, I am ruined ; everything we have is in 
the hands of the sheriff." After a few moments 
of silence the wife looked into his face and said, 
" Will the sheriff sell you ? " " Oh no." " Will 
the sheriff sell me ? " " Oh no." " Will the sheriff 
sell the children?" "Oh no." "Then do not 
say we have lost everything. All that is most valu- 
able remains to us — manhood, womanhood, child- 
hood. We have lost but the results of our skill 
and industry. We can make another fortune if 
our hearts and hands are left us." — Christian Age. 

3495. LOSSES, for Christ. A learned philoso- 
pher objected to religion, that if he should adopt it 
he should lose all that he had in this world. A 
Christian friend said one never lost anything by 
serving Christ, and offered to give his bond to in- 
demnify the philosopher for all losses he should 
suffer on that account. The bond was duly executed, 
and the philosopher became a praying man. Just 



before his death he sent for his Christian friend 
and gave him the paper, saying, " Take this bond 
and tear it up. I release you from your promise. 
Jesus has made it up to me a hundredfold for all 
that I ever did or suffered on His account. There 
is nothing left for you to pay. Tell everybody that 
there is great profit in serving Christ." 

3496. LOST, at the harbour-mouth. In an 

October day a treacherous calm on the northern 
coast is suddenly followed by one of the fiercest 
storms within the memory of man. Without warn- 
ing signs a squall comes sweeping down the main, 
and the ocean leaps in its fury like a thing of life. 
The heavens seem to bow themselves, and form a 
veil of mirk and gloom ; and above the voices of the 
storm is heard the cry of those on shore, " O God of 
mercy, send us those we love ! " But, alas ! there 
are those for whom that prayer cannot now avail ; 
for floating spars and bodies washed ashore from 
which all life is sucked tell too plainly that some 
home is desolate, some spirit crushed. And now a 
mighty shout is heard, and all eyes again turn to- 
wards the sea, for through the darkness of the 
storm a boat is seen struggling towards the shore, 
now lost to sight, and again borne on the crest of 
the wave, nearer and yet nearer the harbour's mouth. 
The climax now approaches in this wild race for 
life ; and hearts are high with hope or chilled with 
fear, for the next wave must either bear them into 
safety or send them to their doom. See ! there it 
comes, threatening in its vastness and twisting in 
its progress like some hideous thing of night. A 
cold sweat breaks out on those on shore, for the 
boat is lifted on its boiling crest and dashed with 
resistless fury against the stonework of the pier ; 
and as a mighty cry of anguish rises, the men cling- 
ing to the wreck wave to their friends a last adieu, 
who, close at hand, stand agonised spectators of the 
scene ! Yes, they have surmounted all the dangers 
which have proved fatal to their fellows, only to miss 
the friendly hands stretched out to save, and perish 
before the eyes, and be washed up lifeless at the 
very feet of those they love. In all such cases the 
grief of onlookers, and of all who mourn their loss, 
is augmented by the thought that though so near to 
safety they yet were lost. Remember that to be near 
the harbour -mouth is not to be safe in its shelter — 
that though near to the kingdom of heaven you may 
never enter there ; and that, in so far as your £ lal 
salvation is concerned, being near to Christ is no 
better than being far away, if it never lead to a 
cemplete surrender of your heart to Him. — Rev. 
W. Landels, D.D. {condensed). 

3497. LOST, Christ came to save. Mr. White- 
field, brother of the noted preacher, had fallen into 
a backslidden state ; but, under a sermon preached 
by his brother in the Countess of Huntingdon's 
chapel, Bath, it pleased God to arouse him from 
that state ; after which, however, he became melan- 
choly and despairing. The Countess of Hunting- 
don endeavoured to raise his desponding hopes by 
conversing on God's infinite mercy through Jesus 
Christ, but, for a while, in vain. "My lady," he 
replied, " I know what you say is true. The mercy 
of God is infinite ; I see it clearly. But, ah ! my 
lady, there is no mercy for me — I am a wretch 
entirely lost." "I am glad to hear it, Mr. White- 
field," said Lady Huntingdon. " I am glad at my 
heart that you are a lost man." He looked with 
great surprise. " What, my lady, glad !— glad at 



LOST 



LOST 



your heart that I am a lost man ! " " Yes, Mr. 
Whitefield, truly glad ; for Jesus Christ came into the 
world to save the lost 1 " " Blessed be God for that," 
said he ; " glory to God for that word I" he ex- 
claimed. " Oh, what unusual power is this which 
I feel attending it ! J esus Christ came to save 
the lost ! then I have a ray of hope " — and so he 
went cn. He went out into the chapel court for 
the benefit of the air, but staggered to the wall, 
exclaiming "I am very ill." Soon after coming 
into the house he expired. 

3498. LOST, Consciousness of being. Charles 
IX. of France was a cruel and persecuting monarch, 
and died in a very wretched state. He expired, 
bathed in his own blood, which burst from his veins, 
and in his last moments he exclaimed, " What 
blood ! what murders ! I know not where I am ! 
How will all this end ? What shall I do? I am 
lost for ever ! I know it ! " 

3499. LOST, Danger of being. An artist once 
drew a picture. It represented a night-scene. A 
solitary man is rowing a little skiff across a lake ; 
the wind is high and stormy, the billows, white 
and crested, rage around his frail bark ; and not 
a star, save one, shines through the dark and angry 
sky above. But upon that lone star the voyager 
fixes his eye, and keeps rowing away — on, on, on 
through the midnight storm. Written beneath 
the picture were these words, " If I lose that Fm 
lost ! " — Denton. 

3500. LOST, from neglect. A man who had 

charge of a swing-bridge opened it just to oblige 
a friend, who said there was plenty of time for his 
boat to go through before the train of cars came 
along. But a moment after the lightning-like 
express came thundering on and dashed into the 
dark waters below. The bridge-keeper, whose 
neglect had caused the disaster, lost his reason, 
and his life since has been spent in a madhouse. 
The first and only words he uttered when the train 
leaped into the open chasm were, " If I only had ; " 
and he has gone on constantly repeating the vain 
regret. Ah ! that will be the cry of the lost in 
another world — " If I only had." — Moody. 

3501. LOST, How Christ brings back. Among 
the hills of our native land I have met a shepherd 
far from the flocks and folds, driving home a lost 
sheep — one which had "gone astray," a creature 
panting for breath, amazed, alarmed, footsore ; and 
when the rocks around rang loud to the baying of 
the dogs, I have seen them, whenever it offered to 
turn from the path, with open mouth dash fiercely 
at its sides, and so hound it home. How differently 
J esus brings back His lost ones ! The lost sheep 
sought and found, He lifts it up tenderly, lays it 
on His shoulder, and retracing His steps, returns 
homeward with joy, inviting His neighbours to 
rejoice with Him. — Guthrie. 

3502. LOST, Ideas of. The morning papers of 
13th June contained an account of the suicide of 
a French nobleman, the Count Aubriet de Pevy, 
who drowned himself in the Thames. A letter 
was found in his clothes on the bank, headed " Last 
Impressions of Count Aubriet." He had resolved 
to die ; the world was but a kind of experimental 
hell ; he hoped for a better world in which imme- 
diately after he should appear in an ethereal body. 
He had great respect for Jesus of Nazareth, but 



this was the only resurrection. He had a firm 
belief that he was safe — "saved" was ridiculous. 
Count de Pevy has only a little more plainly than 
usual expressed the sentiment of multitudes. They 
are so good, so amiable, so religious, that to speak 
of their being lost appears to them to be a ridiculous 
misuse of terms, and salvation for them is an in- 
sulting superfluity. They are " safe," and need not 
to be "saved." — Spurgeon. 

3503. LOST, in sight of home. A few months 
ago, during one of the severe storms that visited 
Colorado, a young man perished in sight of home. 
In his bewilderment he passed and repassed his own 
cottage, to lie down and die almost in range with 
the " light in the window " which his young wife 
had placed there to guide him home. All alone she 
watched the long night through, listening in vain 
for the footsteps that would come no more ; for long 
before the morning dawned the icy touch of death 
had for ever stilled that warm, loving heart. The 
sad death was made still sadder by the fact that he 
was lost in sight of home. How many wanderers 
from the Father's house are lost in sight of home, in 
the full glare of gospel light ! — British Workman. 

3504. LOST, near help. I remember, a few years 
ago, that a boy who was sent upon some errand on 
a cold winter evening, was overtaken by a dreadful 
storm, when the snow fell so thick, and drifted in 
such a manner, that he missed his way, and con- 
tinuing to wander up and down for several hours, 
was ready to perish. About midnight a gentleman 
in the neighbourhood thought he heard a sound, 
but he could not imagine what it was, till, opening 
his window, he distinguished a human voice at a 
great distance pronouncing in piteous tones, (( Lost ! 
lost 1 lost ! " Humanity induced the gentleman to 
send in search of the person from whom the voice 
proceeded, when the boy at length was found and 
preserved. Happy for him that he perceived his 
danger, that he cried for help, and that his cry was 
he ard. — Bur dev. 

3505. LOST, near home. When, after safely cir- 
cumnavigating the globe, the " Royal Charter " went 
to pieces in Moelfra Bay, on the coast of Wales, it 
was my melancholy dutj 7 , aa a minister in Liverpool, 
to visit and seek to comfort the wife of the first 
officer, made by that calamity a widow. The ship 
had been telegraphed from Queenstown, and she 
was sitting in the parlour expecting her husband, 
with the table spread for his evening meal, when 
the messenger came to tell her he was drowned. 
Never can I forget the grief, so stricken and tear- 
less, with which she wrung my hand, as she said, 
" So near home, and yet lost." That seemed to me 
the most terrible of human sorrow. 

3506. LOST, Recovery of. In Indiana, on the 
verge of civilisation, there was a poor family — it was 
in pioneer life. There were two children — one too 
small to get out of the house, and the other five 
years old. The father was gone. The oldest child 
ran to the woods ; the mother went to find it ; spent 
and tired, she gave the alarm. Men were sum- 
moned ; they started about the middle of the day, 
went out with torches at night, and the next day, 
and the night following. The third day one of the 
pioneers came across the little fellow in a thicket, 
spent and weary. In triumph he seized the child, 
and took a bee-line for home. He shouted ; the 



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mother heard the shout. I never knew what hap- | 
pened when the mother got her child. He stam- I 
mered as he told it. The human heart is yet a 
human heart. When you bring back God's child, 
lost in the world's wilderness, there's joy in heaven. 
— Beecher. 

3507. LOST, Rescue of. Some years ago South- 
wark was divided into districts by the visitors of the 
Auxiliary Bible Society. One district was found to 
contain such a depraved neighbourhood that it was 
spoken of as the " Forlorn Hope ; " and for some 
time no individual would engage to visit it. At 
length three ladies, advanced in life, undertook the 
hopeless task. On entering one house of the vilest 
description, they found, in the first room into which 
they went, a young female, of pleasing appearance, 
mixing something in a cup, which she put into a 
closet when she saw them. They conversed with 
her, and asked if she would accept a Testament, 
which she gladly received. They found she was 
the daughter of a clergyman, but, vain of her per- 
sonal attractions, she had been betrayed into that 
wretched course of life. She eagerly listened to all 
they said ; and finding her anxious to leave the 
paths of wickedness, they procured her admission 
into an asylum, and the event proved that she was 
indeed desirous to return to the paths of virtue. 
The mixture in the cup when these ladies entered 
the house was poison. In a few short hours, in all 
human probability, she would have departed to ever- 
lasting misery. She afterwards filled a situation of 
comfort, and was enabled to look forward with hope 
to a blissful eternity. 

3508. LOST, Search for. One evening in 1861, 
as General Garibaldi was going home, he met a 
Sardinian shepherd lamenting the loss of a lamb out 
of his flock. Garibaldi at once turned to his staff, 
and announced his intention of scouring the moun- 
tain in search of the lamb. A grand expedition 
was organised. Lanterns were brought, and old 
officers of many a campaign started off full of zeal 
to hunt the fugitiye. But no lamb was found, and 
the soldiers were ordered to their beds. The next 
morning Garibaldi's attendant found him in bed fast 
asleep. The attendant waked him. The general 
rubbed his eyes ; and so did his attendant, when he 
saw the old warrior take from under the covering 
the lost lamb, and bid him convey it to the shepherd. 
The general had kept up the search through the night 
until he had found it. Even so doth the Good Shep- 
herd go in search of His lost sheep until He finds 
them. — Sunday-school Times. 

3509. LOST, The, found again. We have read 
somewhere a story in real life regarding a long- 
missing child, the heir to vast estates. The tale 
describes how this innocent little one had been 
decoyed from the parental roof, and was last seen 
when a tribe of gipsies had been prowling about the 
neighbourhood of his princely home. Golden bribes 
had been a hundred times offered for his restoration ; 
but the cruel mystery remained hopelessly unsolved, 
all efforts were in vain to recover the valued life. 
One day as the family carriage was at a little dis- 
tance, bearing along the highway these two sad- 
dened hearts, a gang of the wandering race were 
passing by. In their midst, with a heavy burden 
on his shoulders, and attired in tatters, an eye and 
a countenance met theirs which could not be mis- 
taken. A shriek of mingled terror and delight was 



heard ; the mother, leaping in frantic joy from her 
seat, had in a moment that aggregate of rags and 
squalor in her arms : her son, who had been long 
dead, was alive again ; long lost, he was again 
found. . . . Yonder castle, looking forth on the 
wide demesne, kept high festal holiday that evening. 
Servants were gathered and menials were feasted, 
and the firesides of the poor were made brighter and 
happier by the recovery of the wanderer. — Rev. J. 
R. Macduff, D.D. 

3510. LOST, Seeking the. Some time ago I read 
of a miner wandering through a vast and dangerous 
mine — one of those great, black underground cities 
of England — when suddenly the lamp which he 
carried in his hand was extinguished by an unseen 
stream of water from the roof. He wandered about 
in search of an exit from his dreadful, dark prison, 
but wandered all in vain for long, long hours. At 
last, utterly exhausted and utterly hopeless, he lay 
down to die. He felt and confessed himself a " dead 
man." Shortly after he did so, to his wavering and 
flickering eyesight there appeared a light at a great 
distance. Was it a mere delusion, or a reality ? It 
seemed to come nearer and nearer ; and then, as it 
approached, he saw the light shining on and show- 
ing the face of a brother, who was and had been in 
anxious search for him. — Sir James Simpson. 

3511. LOST, The thought of. "Dead! lost! 
lost ! " These were the words that rang in the ear 
of young Adoniram Judson, and startled him from 
unbelief into a Christian life. On a journey, he was 
stopping at an hotel, where, in the next room to his, 
an old college companion was lying upon the borders 
of the grave. Inquiring how he was in the morning, 
he was told that he died before daylight. " Then 
he is dead, poor fellow ! and lost! lost!" thought 
J udson. It unnerved him. He could hardly pursue 
his journey. He knew and felt the truth of the 
gospel. He became a Christian — a missionary. 
Would to God the same words, dead! lost! lost! 
might startle us ! Daily are tens of thousands of 
our fellows perishing — and yet we slumber on! — 
Christian Age. 

3512. LOT, A sad. I read a melancholy story 
to-day. A young English lady, who had been sent 
from Australia to finish her education in England, 
was returning to her parents, when the vessel was 
wrecked, and all the party with whom she was, 
except herself, was slain. She was taken prisoner 
by the natives, and has been forced to live with 
them ever since. She has been seen more than once, 
vigilantly attended by a black. She is hurried away 
instantly when the whites are seen. All efforts 
hitherto to penetrate the forest and discover her 
have been unavailing. The Australian savage is 
almost lower than the Bosjesman in the scale of 
humanity. Conceive such a lot for a refined and 
educated girl ! — Robertson. 

3513. LOVE, A mother's, A touching story was 
told to us of a squaw, the wife of one of the chiefs 
of a community of Christian Ojibbeway Indians 
on Manitoulin Island. She had wandered too near 
the edge of the shore-ice at a time when thaws had 
loosened it. The block on which she stood parted 
from the rest, and a wind carried it out into the 
open water. She was found dead from the cold, 
but her last care had been for her baby, and it was 
found to have perished also, but had been covered by 



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LOVE 



the mother with everything she had which might give 
it warmth ; and when she had herself laid down in 
the icy blast to die, she had arranged her body so 
that even in death it might be a shelter for her 
infant against the storm. — The Marquis of Lome. 

3514. LOVE, A mother's. The daughter of a 
poor widow, who had been led astray in the paths 
of sin, left her mother's cottage. Fervent, believing 
prayer was the mother's only resource ; nor was it 
in vain. He who heareth the cry of the afflicted 
heard the cry of that poor widow. Touched by a 
sense of her sin, and anxious to regain that peace to 
which she was now a stranger, late one night the 
daughter returned home. It was near midnight, 
and she was surprised to find the door unlatched. 
"Never, my child," said the mother, "by night or 
by day, has the door been fastened since you left. I 
knew you would come back some day, and I was 
unwilling to keep you waiting for a single moment." 

3515. LOVE, A mother's. There is something 
wonderfully piteous in the cause of her death (the 
Princess Alice). The physician who permitted her 
to watch over the suffering family enjoined her under 
no circumstances whatever to be tempted into an 

I embrace. Her admirable self-constraint guarded 
her through the crisis of this terrible complaint in 
safety. She remembered and observed the injunc- 
tion of her physicians. But it became her lot to 
break to her son — quite a youth — the death of his 
youngest sister, to whom he was devotedly attached. 
The boy was so overcome with misery that the 
agitated mother, to console him, clasped him in her 

\ arms, and thus received the kiss of death. — Lord 

1 Bcacomfield. 

3516. LOVE, and DEATH, Mystery of. The 

Saddest of all the sights of the Morgue (Hospice of 

ISt. Bernard) is the corpse of a woman lying huddled 
up, dressed in dark rags. In her arms she holds a 
bundle, which you are told is a baby ; and her 
withered face bends over it with a fond expression, 
which death and decay have not been able to 
obliterate. The light shines full on her quiet 
' features, which are no more ruffled by earthly pain. 
You cannot fail to see that she had made every 
effort to preserve the life of the baby to the last 
moment, for most of her own scanty clothing is 
drawn up and wrapped round its tiny form, leaving 
her own limbs exposed to the blast. Oh, sacred 
mystery of mother's love, stronger than pain, more 
enduring then death ! But, alas ! in vain was 
its self-sacrificing tenderness here. The weary feet 
could no longer bear the precious burden over the 
wild, and sinking in the fatal sleep, the snow 
drifted over them, fold by fold, silent and swift, 
and the place that knew them once knew them no 
more for ever : the wind passed over it and it was 
gone. They found the hapless pair in the follow- 
ing spring, when the snows had melted away ; and 
they bore them tenderly and sadly to this last rest- 
ing place. jSTo one came to claim them. "Where the 
poor woman came from, what was her name, no one 
ever knew ; and in this heart-touching pathos of 
mystery and death she awaits the coming of that 
other and brighter spring that shall melt even the 
chill of the tomb. — Hugh Macmillan. 

3517. LOVE, and despair. Few heathen wives 
are like Phocion's, of whom Plutarch tells, who, when 
her husband was unjustly put to death by the 



Athenians, herself lighted his funeral pyre, and 
gathered up his bones in her lap and brought them 
to her house and buried them under her hearth- 
stone, saying, " Blessed hearth ! to your custody I 
commit the remains of a good and brave man." 
What love, and yet what .despair ! — Theodore T. 
Munger, 

3518. LOVE, and giving. A poor widow contri- 
buted to the Dorpatian branch of the Russian Bible 
Society a rouble ; and, to the question whether that 
sum was not rather too much for one in her circum- 
stances, she answered, " Love is not afraid of giving 
too much." 

3519. LOVE, and honour, Law of. A young lady 
resolutely discarded a gentleman to whom she was 
to have been married because he ridiculed religion. 
Having given him a gentle reproof, he replied, "A 
man of the world cannot be so old-fashioned as to 
regard God and religion." The lady started, but 
recovering herself, said, "From this moment I 
cease to be yours. He who does not love and hon- 
our God, can never love his wife constantly and 
sincerely." 

3520. LOVE, and labour. An accident occurred 
recently in the neighbourhood of Victoria Park, 
when some workmen were suddenly buried by the 
falling-in of the earth from the sides of a drain 
where they were working. Amongst the spectators 
one stood listlessly with his hands in his pockets, 
until a woman, calling him by name, cried, " Tour 
brother is down there I" when at once the man set 
to work, and with superhuman energy sought to 
release the entombed workmen. — W. Justin Evans. 

3521. LOVE, and labour in art. I once asked 
a distinguished artist what place he gave to labour 
in art. " Labour," he said, in effect, " is the begin- 
ning, the middle, and the end of art." Turning 
then to another — "And you," I inquired, "what do 
you consider as the great force in art?" "Love," 
he replied. In their two answers I found but one 
truth. — Boree. 

3522. LOVE, and respect for law. We are told 
of a king who reigned in one of the countries of 
Greece. He gave his people a set of laws, which 
fixed some exceedingly severe punishments for dis- 
obedience. Among other things, it was made a rule 
that the man who broke a certain law should have 
both of his eyes put out. It happened some time 
after that this law was violated by the king's own son. 
The king was a righteous man, arid endeavoured to 
set an example of justice and goodness before his 
people. He could not allow his laws to be lightly 
disobeyed ; and yet the heart of the father was 
filled with deep sorrow for the son. What, then, 
did he do ? When one of his son's eyes had been 
put out, he took his place, and commanded one of his 
own eyes to be put out ; and at the same time that 
he showed pity towards his son he sustained and 
honoured the requirements of his law. 

3523. LOVE, and support. A noble American 
woman was out in missionary labour in the Levant. 
She said, " One Sunday I had attended the school, 
I had a prayer-meeting with my scholars, a meeting 
for the women in the village, and then a ride of 
five miles. Oh how I longed for rest ! Just then, 
as I was sitting on the floor of the chapel, according 
to the Oriental custom, a Christian native woman 



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LOVE 



sat down behind me, and said, ' Lean against me.' 
I declined. She just drew me over against her, and 
said, c Now, if you love me, lean hard.'' Very re- 
freshing was that support. Then came the Master's 
sweet voice, ' If ye love me, lean hard.' I leaned 
on Him too, as well as the faithful woman. I 
found myself so refreshed that I went through all 
my lessons with the women and with the children, 
and took the long ride home that night not one whit 
tired. Ever since that I have fed on those sweet 
words, ' If ye love me, lean hard.' " — Cuyler. 

3524. LOVE, and the soul. The soul may sooner 
leave off to subsist than to love ; and, like the vine 
it withers and dies if it has nothing to embrace. — 
South. 

3525. LOVE, Attitude of. Bianconi, the intro- 
ducer of the car system into Ireland, in leaving his 
home in Italy, found his most trying leave-taking in 
separating from his -mother. She fainted as he left 
her. Her last words were words which he never 
forgot — " When you remember me, think of me as 
waiting at this window watching for your return." 
— Smiles. 

3526. LOVE, begets love. An English lady, 
writing from Syria, says that the Mohammedan 
girls there are continually singing our beautiful 
hymns in Arabic. " Safe in the arms of Jesus " is 
a great favourite. A little Moslem girl accounted 
for her preference for the Christian religion by 
saying, " I like your Jesus because He loved little 
girls. Our Mohammed did not love little girls." 

3527. LOVE, beyond knowledge. " Papa," said 
the son of Bishop Berkeley, <! what is the meaning 
of the words cherubim and seraphim which we 
meet with in the Holy Scriptures ? " " Cherubim," 
replied his father, "is a Hebrew word signifying 
knowledge ; seraphim is another word of the same 
language, and signifies flame ; whence it is sup- 
posed that the cherubim are angels who excel in 
knowledge, and that the seraphim are angels like- 
wise who excel in loving God." " I hope, then," 
said the little boy, " when I die I shall be a seraph ; 
for I would rather love God than know all things." 

3528. LOVE, Bond of. The ancient Thebans had 
in their armies a band of men that were called " the 
holy band," consisting of such from the various 
regiments and battalions as were joined together in 
a bond of love, and were sworn to live and die to- 
gether in the service of their country. These men 
were reckoned of great value. They were esteemed 
the strength of the army, and in time of special 
danger or alarm were looked to as the nation's 
hope. — Denton. 

3529. LOVE, Charm of. When Dr. Doddridge 
asked his little daughter, who died so early, why 
everybody seemed to love her, she answered, "I 
cannot tell, unless it be because I love everybody." 
This was not only a striking but very judicious 
reply. It accords with the sentiment of Seneca, 
who gives us a love- charm. And what do you 
suppose the secret is ? " Lov§," says he, " in order 
to be loved." No being ever yet drew another by 
the use of terror and authority. — Jay. 

3530. LOVE, Constraining power of. Workmen 
were blasting the castle rock (Stirling), near where 
it abuts upon a walk that lies open to the street. 



The train was laid and lit, and an explosion was 
momentarily expected. Suddenly trotting round 
the great wall of the cliff came a little child going 
straight to where the match burned. The men 
shouted, and by their very terror in shouting alarmed 
and bewildered the poor little thing. By this time 
the mother also had come round, in a moment saw 
the danger, opened wide her arms, and cried from 
her very heart, " Come to me, my darling / " and 
instantly, with eager pattering feet and little arms 
opened to her arms, the little thing ran back and 
away, and stopped not until she was clasped in her 
mother's bosom. — Alexander B. Grosart. 

3531. LOVE, Constraining power of. A lady 
came into the office of the New York City Mission, 
and said that, although she did not think she could 
do very much of active work for the Lord, yet she 
should like to distribute a few tracts. One day she 
saw a policeman taking a poor drunken woman to 
jail — a miserable object, ragged, dirty, with hair 
disordered ; but the lady's heart went out in sym- 
pathy toward her. She found the woman after she 
came out of jail, and just went and folded her arms 
around her and kissed her. The woman exclaimed, 
" My God ! what did you do that for ? " and she 
replied, " I don't know, but I think Jesus sent me 
to do it." The woman said, "Oh, don't kiss me 
any more ; you'll break my heart. Why, nobody 
hasn't kissed me since my mother died." But that 
kiss brought the woman to the feet of the Saviour, 
and for the last three years she has been living a 
godly, Christian life, won to God by a kiss. — Moody. 

3532. LOVE, Constraining power of. It was once 
a problem in mechanics to find a pendulum which 
should be equally long in all weathers ; which should 
make the same number of vibrations in the summer's 
heat and in the winter's cold. They have now found 
it out. By a process of compensation they make 
the rod lengthened one way as much as it contracts 
the other, so that the centre of motion is always the 
same ; the pendulum swings the same number of 
beats in a day of January as in a day of June, and 
the index travels over the dial-plate with the same 
uniformity, whether the heat try to lengthen or the 
cold to shorten the regulating power. Now the 
moving power in some men's minds is easily suscep- 
tible of surrounding influences. It is not principle 
but feeling which forms their pendulum rod ; and 
according as this very variable material is affected 
their index creeps or gallops, they are swift or slow 
in the work given them to do. But principle is like 
the compensation rod, which neither lengthens in 
the languid heat nor shortens in the brisker cold, 
but does the same work day by day, whether the ice- 
winds whistle or the simoom glow ; and of all prin- 
ciples a high-principled affection to the Saviour is the 
strongest and most secure. — Dr. James Hamilton. 

3533. LOVE, Constraining power of. "The 
love of Christ constraineth us ! " It is like one of 
those applications of power you have often seen 
where a huge hammer is lifted up, and comes down 
with a crash that breaks the granite in pieces, or 
maybe allowed to fall so gently and so true that it 
touches without cracking a tiny nut beneath it — 
the one principle, mighty and crushing when it is 
wanted, and yet coming down with gentle, with 
accurately proportioned force on all life. — M l Laren. 

3534. LOVE, Conquering power of. " I'll master 



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( 369 ) 



LOVE 



it," said the axe, and his blows fell heavily on the 
iron ; but every blow made his edge more blunt, till 
he ceased to strike. " Leave it to me," said the saw ; 
and with his relentless teeth he worked backwards 
and forwards on its surface till they were all worn 
down or broken ; then he fell aside. " Ha ! ha ! " 
said the hammer, " I knew you wouldn't succeed ; 
Til show you the way." But at his first fierce stroke 
' off flew his head, and the iron remained as before. 
" Shall / try ? " asked the soft, small flame. But 
they all despised the flame ; but he curled gently 
round the iron, and embraced it, and never left it 
till it melted under his irresistible influence. — Mrs. 
Prosser. 

3535. LOVE, Conquering power of. The Master 
came one night to the door, and knocked with the 
iron hand of the law ; the door shook and trembled 
on its hinges ; but the man piled every piece of 
furniture which he could find against the door, for 
he said, "I will not admit Him." The Master 
turned away, but by-and-by He returned, and with 
His own soft hand, using most that part where the 
nail had penetrated, He knocked again — oh so softly 
and tenderly. This time the door did not shake, 
but, strange to say, it opened, and there, upon his 
knees, the once unwilling host was found rejoicing to 
receive his guest. " Come in, come in ; Thou hast so 
knocked that my heart is moved to Thee. I could 
not think of Thy pierced hand leaving its bloodmark 
on my door, and of Thy going away houseless, Thy 
head filled with dew. I yield — Thy love has won 
my heart." What Moses with the -tablets of stone 
could never do Christ does with His pierced hand. 

I — Spurgeon. 

3536. LOVE, Conquest of. I remember to have 
heard a story of a bad boy who had run away from 
home. He had given his father no end of trouble. 
He had refused all the invitations his father had 
sent him to come home and be forgiven, and help to 
comfort his old heart. He had even gone so far as 
to scoff at his father and mother. But one day a 
letter came, telling him his father was dead, and 
they wanted him to come home and attend the 
funeral. At first he determined he would not go, 
but then he thought it would be a shame not to pay 
some little respect to the memory of so good a man ; 
and so, just as a matter of form, he took the train 
and went to the old home, sat through all the funeral 
services, saw his father buried, and came back with 
the rest of the friends to the house, with his heart 
as cold and stony as ever. But when the old man's 
will was brought out to be read the ungrateful son 
found that his father had remembered him along with 
all the rest of the family, and had left him an inheri- 
tance with the others, who had not gone astray. 
This broke his heart in penitence. It was too much 
for him, that his old father, during all those years 
in which he had beeen so wicked and rebellious, had 
never ceased to love him. — Moody. 

3537. LOVE, covers a multitude of faults. " ( Hast 
thou observed, Doris, that thy future husband has 
lame feet? " "Yes, papa," said she, "I have seen 
it ; but then he speaks to me so kindly and piously 
that I seldom pay attention to his feet." " Well, 

I Doris, but young women generally look at a 
man's figure." "I too papa," was her reply ; "but 
Wilhelm pleases me just as he is. If he had 
straight feet he would not be Wilhelm Stilling; 



and how could I love him then ? " — Autobiography 
of Heinrich Stilling. 

3538. LOVE, following. It is related in the 
annals of the Ottoman Empire that when Amurath 
II. died suddenly his son and destined successor, 
Mohammed, was about a day's journey distant in 
Asia Minor. Every day of interregnum in that 
fierce and turbulent monarchy is attended with periL 
The death of the deceased Sultan was therefore 
concealed, and a secret message despatched to the 
prince to hasten at once to the capital. On receiv- 
ing the "message he leaped on a powerful Arab 
charger, and turning to his attendants, said, " Let 
him who loves me follow ! " This prince afterwards 
became one of the most powerful sovereigns of the 
Ottoman line. Those who approved their courage 
and loyalty by following him in this critical moment 
of his fortunes were magnificently rewarded. 

3539. LOVE, Fraternal. A gentleman of Mar- 
seilles, named Remonsat, shortly before his death, 
desired that his numerous family might be assem- 
bled about his bed. He acknowledged the delight 
which his children had afforded him by their affec- 
tion and attachment, and especially for the tender 
love which they bore to one another. "But," con- 
tinued he, " I have a secret to disclose, which will 
remove one of you from this circle. So long as I 
had any hopes of living I kept it from you, but I 
dare not violate your rights in the division of the 
property which I leave you. One of you is only an 
adopted child — the child of the nurse at whose 
breast my own child died. Shall I name that 
child V "No, no," said they with one accord; 
"let us all continue to be brothers and sisters." 

3540. LOVE, how it is won. A friend once said 
to the Count of Toulouse (Raymond VI. ?), " I don't 
know what it is you do to charm all the people 
about you ; but though you have two hundred 
servants, I believe there is scarcely any one of 
them that would not die to save your life." " Thai 
may be," replied the Count, "but I would rather 
lose two hundred lives than that one of them 
should suffer." That amply explains the servant's 
devotion, and it illustrates the love of Christians 
for the Lord. " We love Him because He first 
loved us." 

3541. LOVE, Human. Lady Russell, after the 
condemnation of her husband, personally implored 
his pardon without avail. He loved her as such as 
wife deserved to be loved ; and when he took his 
final farewell of her, remarked, " The bitterness of 
death is now past ! " — Chambers. 

3542. LOVE, Infinity of. Clever men can tell 
to a nicety the exact distance between the earth on 
which we live and the moon ; they can even tell 
just how far the sun is from us. They can even 
measure how far it is from one of the twinkling 
stars that shine in the sky at night to another ; 
they know the size of the stars, and their weight. 
But not even the cleverest of all the clever men 
that ever lived can say how far one single little 
loving deed can go, or say where its influence will end. 
Love is infinite and everlasting. When the world 
passeth away, and the lust thereof, he that loveth 
and "doeth the will of God abideth for ever." — 
Baldwin Brown. 

3543. LOVE, inherits. A rich gentleman's wife 

2 A 



LOVE 



LOVE 



died, and not long afterwards their only child, a 
little boy whom they both dearly loved, followed 
his mother to the grave. The gentleman never 
recovered from the shock of this double bereave- 
ment. After his death search was made for a will, 
but none could be found. At the sale of the house 
furniture an old domestic of the household was 
present for the purpose of buying a portrait of the 
little boy which was hanging on one of the walls. 
The servant had dearly loved the child when alive, 
and was now eager to secure the picture. It was 
sold to her where it hung, and on its being taken 
down the will was found fastened to the back of it, 
and when read it was discovered that the person 
who, at the sale of his effects, should purchase the 
picture of his much-loved son should have all his 
property. This is what God has said to us ; if we 
honour and love His Son, He will make us inheritors 
of His Kingdom." 

3544. LOVE, Inspiration of. A young artist 
was employed upon a piece which was, literally, a 
work of love, intended as an offering to the beloved 
of his heart. The task was difficult ; but he 
wrought and applied himself to it with ardour. It 
was not toil, but pleasure. If any discouragement 
or difficulty presented itself, the thought of the one 
for whom he was working was sufficient to enable 
him to overcome all, and to gain success at last. 

3545. LOVE, Labour of. A century ago, in the 
north of Europe, stood an old cathedral, upon one 
of the arches of which was a sculptured face of 
wondrous beauty. It was long hidden, until one 
day the sun's light striking through a slanted 
window revealed its matchless features. And ever 
after, year by year, upon the days when for a brief 
hour it was thus illuminated, crowds came and 
waited, eager to catch but a glimpse of that face. 
It had a strange history. When the cathedral was 
being built an old man, broken with the weight of 
years and care, came and besought the architect to 
let him work upon it. Out of pity for his age, but 
fearful lest his failing sight and trembling touch 
might mar some fair design,, the master set him to 
work in the shadows of the vaulted roof. One day 
they found the old man asleep in death, the tools 
of his craft laid in order beside him, the cunning of 
his right hand gone, the face upturned to this other 
marvellous face ,which he had wrought — the face of 
one whom he had loved and lost in early manhood. 
And when the artists and sculptors and workmen 
from all parts of the cathedral came and looked 
upon that face they said, "This is the grandest 
work of all ; love wrought this 1 " — St. Louis Chris- 
tian Advocate. 

3546. LOVE, Longing for. A story is told of 
Bishop Polk, of Louisiana, who was a slave-owner 
by inheritance, but a faithful pastor to his slaves. 
One of them was dying, and after ministering to 
him, he asked, " Tom, is there anything else I can 
do for you ? " The answer was " Yes, Master ; if 
you will only lie down by me on the bed and put 
your arm round my neck, and let me put my arm 
round your neck, as we used to do when boys lying 
under the green walnut-trees, I think I could die 
more easy ; " and in his master's embrace he passed 
away. — The Guardian. 

3547. LOVE of Christ, contrasted with our love. 

A good minister was once lying dangerously ill, and 



prayers were being offered up at his bedside by 
members of his congregation that the Lord would 
raise him up again. In doing so they made men- 
tion, among other things, of his tender watchful- 
ness in feeding the lambs of the flock, and used 
the expression, " Lord, Thou knowest how he loves 
Thee." The sick man heard them, and said, "Ah, 
children, do not pray thus ! When Mary and 
Martha went to Jesus, their message was not, 
1 Lord, he who loveth Thee is sick,' but { he whom 
Thou lovest.' It is not my imperfect love to Him 
that gives me comfort, but His perfect'love to me. 
1 There is no fear in love ; but perfect love casteth 
out fear.' " — Clerical Library. 

3548. LOVE of Christ, Influence of. So far 

from being unpractical, there is nothing more prac- 
tical, for all kinds of true work, than this letting 
the love of Christ get in and about the root of our 
being. In a window this summer there was a 
flower-pot containing a plant whose use it was to 
be odorous and beautiful. The leaves were just 
beginning to curl up. I poured a cupful of water 
into the saucer in which the flower-pot stood ; and 
a child looking on asked, " What good ivilljhat do ? 
Why did you not rather pour water on the leaves 1 " 
It was a child that asked, and I answered the best 
way I could, that when God would bring beauty 
and fragrance and healthfulness into our lives, He 
waters us at the root, and His rain does good by 
going down there. — Dr. Culross. 

3549. LOVE of God, marvellous. A gentleman 
who thought Christianity merely a heap of puzzling 
problems said to an old minister, " That is a very 
strange verse in the ninth chapter of the Epistle to 
the Romans, f Jacob have I loved, but Esau have I 
hated.' " " Very strange," replied the minister ; 
"but what is it, sir, that you see most strange 
about it?" "Oh, that part, of course," said the 
gentleman, " c Esau have I hated,' is certainly very 
strange." " Well, sir," said the old minister, " how 
wonderfully are we made, and how differently con- 
stituted ! The strangest part of all to me is that 
He could ever have loved Jacob." 

3550. LOVE of God, shed abroad by the Holy 
Ghost. Frequently at the great Roman games the 
Emperors, in order to gratify the citizens of Rome, 
would cause sweet perfumes to be rained down upon 
them through the awning which covered the amphi- 
theatre. Behold the vases, the huge vessels of per- 
fume ! Yes ; but there is nought here to delight 
you so long as the jars are sealed ; but let the vases 
be opened and the vessels be poured out, and let 
the drops of perfumed rain begin to descend, and 
every one is refreshed and gratified thereby. Such 
is the love of God. There is a richness and a fulness 
in it, but it is not perceived till the Spirit of God 
pours it out like the rain of fragrance over the 
heads and hearts of all the living children of God. 
See, then, the need of having the love of God 
shed abroad in the heart by the Holy Ghost ! — 
Spurgeon. 

3551. LOVE, Power of. There was a sea-captain 
in command of an English vessel lying at Alex- 
andria. He had left at home a wife and one child, 
a little invalid, Lucy. One day they brought him 
a telegram from England. He opened it leisurely, 
thinking it was an ordinary message from his 
employers. This is what it said : " My dear I 



LOVE 



( 37i ) 



LOVE 



think it right to tell you that Lucy's worse." At 
once all was bustle on board ; all hands got orders 
which made them work their hardest. Goods not 
on board were left. Passengers flew to their places. 
Officers, sailors — all rushed from duty to duty, 
amazed at the pace of their captain's commands ; 
and in a time which seemed incredibly short the 
ship was out of the harbour, and at their greatest 
speed the engines drove her to sea. All wondered 
what had happened. They did not know that into 
their captain's heart had entered those dreadful 
words, "Lucy's W07 , se." The wind arose and the 
waves rolled mountains high, but amid the storm 
he kept the ship to her course. Malta was reached ; 
but, to the moment, Malta was left again. " Why 
this haste?" thought the Malta workers as they 
put cargo on board. It was those dreadful words, 
"Lucy's worse." The soldiers on the rock at 
Gibraltar and the lighthouse-man on Point Finis- 
terre wondered at the rate at which the ship 
passed out of the range of their glasses. " She 
must have splendid engines." But it was not the 
engines alone that made her glide so swiftly along, 
it was the fact that Lucy was worse. Away steamed 
the ship up the Channel, through the Dover Straits, 
round the Nore up the Thames, till London was 
reached and the ship moored. That moment the 
captain was gone. Next day the papers announce 
the " Wentworth " from Alexandria as having had 
bad weather, but having made the shortest voyage 
on record. They did not add the reason ; had they 
done so it would have been a short sentence about 
a frail child — "Lucy's worse." — Rev. Benjamin 
Waugh (abridged). 

3552. LOVE, Power of. A married woman of 
the Shawnee Indians made this beautiful reply to 
a man whom she met in the woods, and who im- 
plored her to love and look on him. " Oulman, my 
husband," said she, " icho is for ever before my eyes, 
hinders me from seeing you or any other person." 

3553. LOVE, Power of. If I remember rightly, 
the old classic story tells us that, when a soldier 
was about to kill Darius, his son, who had been 
dumb from his childhood, suddenly cried out in 
surprise, " Know ye not that he is the King ? " 
His silent tongue was unloosed by love to his father, 
and well may ours find earnest speech when the 
Lord is seen by us crucified for sin. — Spurgeon. 

3554. LOVE, Power of. A pious physician once 
had under his care in prison a man who had 
murdered his wife, and was sentenced to be hung. 
No impression could be made on him. In vain the 
doctor urged him to repent — He did not feel that 
he had anything to repent of, and often quoted 
Scripture in a most scoffing tone. The doctor asked 
a good old man of his acquaintance to call at the 
cell. When he again visited his patient, "Doctor," 
he said, " you don't understand your business. You 
come here to benefit the souls of us poor prisoners, 
but you don't go about it right. That dear old 
Quaker friend of yours understood how. He came 
in and sat down by my side. With a feeling look 
he said to me, c John, wasn't it gracious goodness on 
the part of the Almighty that He should have loved 
us so much as to send His only-begotten and well- 
beloved Son into the world to save such sinners as 
thou and I.' Why, doctor, that word f I ' killed me. 
Lt hilled me dead. I could not get over it, that 
that good man should put himself on the same level 



with me, a vile murderer, neither fit to live nor to 
die! I cannot keep it out of my thoughts." 

3555. LOVE, proved. In the French Revolution 
a young man was condemned to the guillotine, and 
shut up in one of the prisons. He was greatly 
loved by many, but there was one who loved him 
more than all put together. How know we this ? 
It was his own father, and the love he bore his son 
was proved in this way. When the lists were called 
the father, whose name was exactly the same as the 
son's, answered to the name, and the father rode in 
the gloomy tumbril out to the place of execution, 
and his head rolled beneath the axe instead of his 
son's, a victim to mighty love. See here an image 
of the love of Christ to sinners; for thus Jesus 
died for the ungodly. — Spurgeon. 

3556. LOVE, rescuing from danger. Down the 
High Street of Edinburgh there came rushing a 
carriage and some horses, the horses having taken 
fright. A road was instantly cleared for them. At 
the bottom of the hill was a little child in the centre 
of the street, who was standing quite unconscious 
of the certain death rushing down upon it. The 
people stood aghast ; no one rushed to save the 
child, and still the horses dashed on. A Scotch- 

! woman walking along suddenly saw the dangerous 
| position that the child was in ; she sprang like 
i lightning, caught the child in her arms, and res- 
cued it from the imminent danger in which it was 
placed. Some came instantly to the woman and 
said, "Ma'am, is that child yours?" "No," she 
said, " it is not mine, I do not know whose it is, but 
it is somebody's bairn."— Guthrie. 

3557. LOVE, Sacrifices made by. That young 
sailor who, when the last place in the lifeboat was 

i offered him, drew back, saying, "Save my mate 
here, for he has a wife and children," and went 
down himself with the sinking ship ; that brave 
j soldier who, in the moment of deadly peril, threw 
I himself in front of his old master's son and fell dead 
! with a smile upon his lips, the fatal bullet in his 
j heart ; that poor outcast woman, out in the wild 
winter night, who wrapped her baby in her own 
scanty dress and shawl, and patiently lay down in 
the snow to die, saving her child's life at the cost 
of her own ; the pilot dying at his post on the burn- 
ing steamer ; the Russian servant casting himself 
among the wolves to save his master ; the poor 
child dying in a Yew York garret with the pathetic 
words, " I'm glad I am going to die, because now 
my brothers and sisters will have enough to eat " — 
1 these, and hundreds of true hearts like these, pro- 
claim with the clearness of a voice from heaven, 
" ' The hand that made us is Divine ; ' and in our 
Father's heart are higher heights of love, deeper 
depths of pity and self-sacrifice." — Mien Wonnacott. 

3558. LOVE, Self-sacrifice of. In Brooklyn on© 
day I met a young man passing down the streets. 
At the time the war broke out the young man was 
engaged to be married to a young lady in New 
England, but the marriage was postponed. He was 
very fortunate in battle after battle, until the Battle 
of the Wilderness took place, just before the war was 
over. The young lady was counting the days at 
the end of which he would return. She waited for 
letters, but no letters came. At last she received 
one addressed in a strange handwriting, and it read 
something like this: — "There has been another 



LOVE 



( 372 ) 



LOYALTY 



terrible battle. I have been unfortunate this time ; 
/ have lost both my arms. I cannot write myself, 
but a comrade is writing this letter for me. I write 
to tell you you are as dear to me as ever ; but I 
shall now be dependent upon other people for the 
rest of my days s and I have this letter written to 
release you from your engagement." This letter 
was never answered. By the next train she went 
clear down to the scene of the late conflict, and 
sent word to the captain what her errand was, and 
got the number of the soldier's cot. She went 
along the line, and the moment her eyes fell upon 
that number she went to that cot and threw her 
arms round that young man's neck and kissed him. 
" I will never give you up," she said. " These 
hands will never give you up ; I am able to support 
you ; I will take care of you." My friends, you 
are not able to take care of yourselves. The law 
says you are ruined, but Christ says, " I will take 
care of you." — Moody. 

3559. LOVE, Stimulating power of. I look on 
this mother, who stands with her child on the side 
of the sinking vessel, watching the last chance of a 
passing boat. She seizes the opportunity, not to 
leap in herself ; but, lifting her boy in her arms, 
and printing a last fond loving kiss upon his lips, 
she drops him in ; the mother herself remaining to 
drown and die. Or, I look at that noble maid in 
old Border story, who, having caught a glimpse of 
the arrow that, shot by a rival's hand, came from 
the bushes on the other bank, flung herself before 
her lover, and received the quivering shaft in her 
own true and faithful heart. I look at these things, 
and seeing love to be strong as death, I urge you 
above all things to cultivate the love of Jesus, and 
pass on in its Divine strength to the field of duty 
and the altar of sacrifice. — Guthrie. 

3560. LOVE, Sympathy with. When Prince 
Albert came to England, a few days before his 
marriage, there was no coldness in the welcome 
he received. From the moment he landed eager 
crowds, shouting and cheering, met and followed 
him everywhere. The people were delighted that 
their Queen was making a love-match — more de- 
lighted with this mere fact than with all the grave 
imperial reasons for it, and all the admirable quali- 
ties of the bridegroom. " It is this which makes 
your Majesty's marriage so popular," Lord Mel- 
bourne said, and there was not a humble bystander 
in the crowd who did not acknowledge so strong a 
claim upon their sympathy. 

3561. LOVE to Christ, Measure of. When I 
was a young man I was attending the Conference 
at Schenectady, and Bishop Hedding presided. He 
stayed with a friend of mine, next door to the church. 
It was very hot weather in the summer, and a brother 
was preaching who spoke quite loud. The Bishop 
could not go out, but remained in his room. After 
meeting we went to his room to see if he wanted 
anything, and we found him sitting in the dark by 
the open window, and listening to the sermon. And 
as one of our number said to him, " Can we do any- 
thing for you ? " he replied with a tremulous voice, 
" Nothing, my son." " Are you sick ? " "No, dear 
child ; no, no." " Can't we do anything for you ? " 
Tears were falling, and his breast was heaving and 
shaking, and he seemed bowed down with agitation. 
We were alarmed, and anxiously inquired, " What 
is amiss, Bishop ? " " Oh," said he, " I will tell you. 



I have been sitting here listening to that brother 
while he was preaching. I could hear every word, 
and I have been examining my poor old heart to see 
whether I loved the Lord Jesus as much now as I 
did when I was of your age, my boys." As he spoke 
his lips quivered and tears ran. I said, " And what, 
Bishop, is the result of the hour's investigation ? " 
"Oh, my child, the result is written in the word; 
I can, with Peter, say, ' Thou Tcnowest that I love 
Thee I 1 " I had rather have such wealth as that 
than all the wealth of the world. — Rev. Dr. 
Armitage. 

3562. LOVE to Christ, Power of. A missionary 
was once asking a Burmese Christian if he was 
willing to go and preach the gospel to his heathen 
fellow-countrymen. The man was getting good 
pay as a boatman, and the missionary told him that 
he should only be able to give him eight shillings 
a month instead of the thirty which he was now 
getting, "©an you," he asked him, "go for eight 
shillings ? " The man sat thinking ; it was hard for 
him to make up his mind to go, but at last he looked 
up and said, ' ' I cannot go for eight shillings, but / 
can go for Christ." — Sunday Magazine. 

3563. LOVE to God, and heathenism. I have 
been reading Chinese books for more than forty 
years, and any general requirement to "love God," 
or the mention of any one as actually " loving Him,' 5 
has yet to come for the first time under my eye. — 
Dr. Legge. 

3564. LOYALTY, and duty. In a short time 
every officer who could direct the movements of the 
"Chesapeake" (fighting the British frigate "Shan- 
non" outside Boston Harbour) was either killed or 
wounded. The brave young Lawrence was struck 
with a musket-ball, and fell dying on a bloody 
deck. As they bore him down the hatchway he 
gave, in feeble voice, his last heroic order — ever after 
the motto of the American sailor — "Don't give up 
the ship ! " — Little's Historical Lights. 

3565. LOYALTY, and faith. Dr. Hermann 
Adler, exhorting his countrymen, the Jews, to cling 
to their sacred books, tells the story of a man who, 
in trying to save a precious manuscript from the 
sea, held it aloft with one hand while he swam with 
the other ; and when he could no longer do this 
he placed it between his teeth, and so secured 
its preservation. "Thus," he says — and tlie appli- 
cation is as pertinent to Christians as to Hebrews — 
" must we cling to our faith and our laws." — B. 

3566. LOYALTY, and faith. The holy banner 
was entrusted to Zeid (a Mohammedan leader). . . . 
Zeid fell, like a soldier, in the foremost ranks. The 
death of Jaafar was heroic and memorable ; he lost 
his right hand ; he shifted the standard to his left ; 
the left was severed from his body ; he embraced 
the standard with his bleeding stumps, till he was 
transfixed to the ground with fifty honourable 
wounds. — Gibbon. 

3567. LOYALTY, Not ashamed of. When the 
Marquis of Montrose was condemned by the judges 
to have his limbs nailed to the gates of four cities, 
the brave soldier said, that he was sorry he had 
not limbs sufficient to be nailed to all the gates of 
the cities of Europe, as monuments of his loyalty. 
— /. D Israeli. 



LOYALTY 



( 373 ) 



LUST 



3568. LOYALTY, Pride in. Gonsalvo, surnamed 
the Great Captain, being asked upon his deathbed 
what gave him the most satisfaction during the 
course of his long and glorious life, replied, that 
it was the consideration that he never drew his 
sword but in the service of his God and of his 
sovereign. — Whitecross. 

3569. LOYALTY, Reverence for. So it is with 
loyalty, the reverence for order and law incarnated 
in a man, reverence for the king, as God's vicegerent 
and visible symbol. With their politics I have no 
sympathy, but for the loyalty of the old Cavaliers 
to Charles I have intense admiration. He stood to 
them not merely as the man Charles Stuart, but as 
the embodiment of Law, Order, Divinity ; hence 
they were willing to lay down all they had for his 
sake, to peril life and limb in defence of his rights. 
Who can read the tale of that heroic woman who, 
when the life of her beloved queen and mistress 
was sought, bravely made her own frail white arm 
a bolt across the door to guard her from danger, and 
held it there until the shattered bone refused longer 
to obey her will, without saying that she did this, 
not as friend for friend, but as subject for queen? 
If we are not loyal now, it is because loyalty lacks 
objects on which to bestow itself, not because the 
deep perennial feeling of the heart is less strong 
than it was of old. — George Dawson, j 

3570. LOYALTY to Christ, Power of. Remem- 
ber what you may become if you are only loyal 
to Christ, faithful to His Word, and true to each 
other. " Where's the brook ? " said the willows to 
the bridge one day. " Where, indeed ! " replied the 
bridge, looking down contemptuously on the thread- 
like stream beneath its massive arch. " Why, it's 
quite dried up ! " said the willows. " Yes," said 
the bridge ; " the poor, contemptible thing ! I am 
really ashamed of standing over it. Any one might 
step across it. I ought to occupy a position where 
my value would be felt." Presently the rain fell, 
and the hills sent down their streams into the little 
brook and swelled it to a torrent. " Where's the 
bridge?" asked the willows. "Ah!" replied the 
brook, as it rushed foaming by them, "I have 
carried it away in ruins. I thought the other day, 
when he and you despised me, that, poor as I was 
in your eyes when my own simple worth was con- 
cerned, you ought to have remembered what I might 
become when I was helped from the hills." — Rev. 
IF. E. Rice. 

3571. LOYALTY to God, and our passions. Go 

yonder into Greenland with Dr. Ranke, and you will 
find a story among the men of the lonely North, to 
the effect that if a sorcerer will make a stirrup out 
of a strip of sealskin and wind it around his limbs, 
three times about his heart, thrice about his neck, 
and seven times about his forehead, and then knot 
it before his eyes, that sorcerer, when the lamps are 
put out at night, may rise into space and fly whither- 
soever his leading passion dictates. So we put our- 
selves into the stirrup of predominant love of what 
God hates, and predominant hate of what God loves ; 
and we coil the strands about our souls. They are 
thrice wound about our heart, three times around 
the neck, seven times around our forehead, and 
knotted before our eyes. If the poor savages yonder, 
where the stars look down four months of the year 
without interruption, are right in their sublime 
theory as to the solemnities of the universe, we too, 



: when the lamps are out, shall rise into the Unseen 
Holy, and fly whithersoever our leading passion 
dictates. Greenland says that hunters once went 
out and found a revolving mountain, and that, 
attempting to cross the chasm between it and the 
firm land, some of these men were crushed as the 
mountain revolved. But they finally noticed that 
the gnarled, wheeling mass had a red side and a 
white side. They waited till the white side came 
opposite them ; and then, ascending the mountain, 
found that a king lived on its summit ; made them- 
selves loyal to him ; surrendered themselves to him, 
affectionately and irreversibly ; and afterwards found 
themselves able to go and come safely. But the 
mountain had a red side, and it turned and turned, 
and there was no safety on it except on the white 
side, and in loyalty to the king at the summit in the 
clouds. — Joseph Cook. 

3572. LOYALTY, to the last. In the battle of 
Sadowa, after the Prussians had gained the victory 
over the Austrians, a young Austrian officer was 
found mortally wounded in a wet ditch. When the 
Prussian ambulance officers tried to remove him he 
besought them with such terrible earnestness to let 
him lie where he was and die in peace, that at last, 
seeing he had but a few hours to live, they yielded 
to his entreaties ; and there, in that wet ditch, he 
died. When they moved the body they discovered 
the reason of his earnestness to be left where he 
lay. Underneath the body were found hidden the 
colours of his regiment. Rather than they should 
fall into the hands of the enemy he had covered 
them with his dying body. The noble foe forebore 
to touch them. They wound them round the young 
hero's body, and buried him in that shroud with 
military honours. — ELlice Hopkins. 

3573. LOYALTY, True. Suppose a statue in its 
niche, capable of speech, and ask of it, " Wherefore 
art thou here?" It would reply, "Because my 
master, the sculptor, placed me here." "Wherefore 
art thou so motionless ? " Because he willed me to 
be so." " Of what use art thou ? What does it profit 
thee to be here ? " "I am not here for my own 
sake, but solely because it is the will of my master." 
"But canst thou not even see?" "No; but he 
sees me, and chooses that I should abide here." 
" Wouldst thou not fain have the power to move, 
and go nearer thy master ? " " Not so, unless he 
willed it." " Hast thou no wishes ? " "None ; for 
I am where my master placed me, and his pleasure 
is the sole object of my existence." — St. Francis 
de Sales, 1610. 

3574. LUST, repudiated of Christ. " Louis, the 
beloved, sleeps in the Lord," said the priest who 
announced the death of Louis the Fifteenth. " If," 
was Carlyle's comment — " if such a mass of laziness 
and lust sleeps in the Lord, who, think you, sleeps 
elsewhere ? " 

3575. LUST, should be expelled. Although 
Homer was pleased to compliment the beauty of 
Helen to such a height as to say " it was a sufficient 
price for all the evils which the Greeks and Trojans 
suffered in ten years," yet it was a more reasonable 
conjecture of Herodotus that during the ten years' 
siege of Troy, Helena, for whom the Greeks fought, 
was in Egypt, not in the city ; because it was un- 
imaginable but the Trojans would have thrown her 
over the walls rather than, for the sake of a trifle, 



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LUXURY 



have endured so great calamities. We are more 
sottish than the Trojans if we retain our Helena, 
any one beloved lust, a painted devil and sugared 
temptation, with — not the hazard, but the certainty 
of having such horrid miseries, such invaluable losses. 
— Jeremy Taylor. 

3576. LUST, the secret of cruelty. C£ It is 
strange," says Novalis, "that the real ground of 
cruelty is lust." The truth of this remark flashed 
across me this morning, as I was looking into a 
bookseller's window, where I saw "Illustrations of 
the Passion of Love " standing between two volumes 
of "A History of the French Revolution." — Julius 
C. Hare. 

3577. LUST, Victim of. " Will you visit a young 
man to-night who, the medical men say, cannot 
live until the morning ? " " Certainly," I replied. 
Reaching the house, we were ushered into a large 
bedroom. No sooner had I entered than a young 
man of about twenty-five years of age started up 
from the bed on which, in partial undress, he was 
lying, and abruptly said, " I don't want to see you ; 
I know who you are, and what you have come for." 
Alluding to his friends who were in the room, he 
said, " They think I am going to die ; they have 
told me so. Do I look like a dying man ? What 
nonsense ! I'm not going to die." And, as though 
to prove the utter unlikelihood of such a result, he 
walked round and round the room in intense excite- 
ment, and with as strong and firm a step as though 
he were in full and robust health. I was startled, 
and could scarcely realise the situation. At length 
one of the friends took me aside and said, "Two 
physicians from London have carefully examined 
him, and they state that he cannot live through the 
night." Do what I would I could not calm the 
agitated man, nor gain his attention to listen to 
words of pardon, grace, and salvation. He seemed 
utterly unable to believe that before the morning 
dawned he must die. He was not a criminal await- 
ing the scaffold, nor had the poisoned draught been 
taken in fatal mistake. It was nearly eleven o'clock 
before I left him, exhausted by the very means used 
to show that in his case it was simply absurd ior the 
physicians to say that "he must die." Nevertheless, 
three o'clock the following morning he was dead. 
"His sin had found him out." Licentious in his 
life, a terrible and fatal form of venereal disease was 
swiftly and surely closing up the air-passages of the 
throat. Three o'clock A.M. saw the strong and 
vigorous frame of that young man stretched out in 
all the ghastliness of death, adding yet another to 
the awful list of the slain through immorality and 
lust. There was no inquest held. The verdict : 
however, was found written in the Book of God, 
"Be sure your sin will find you out." — Henry 
Varley. 

3578. LUXURY, a sin. I remember that I was 
once a guest at the supper of a rich man in Apulia. 
It lasted from the ninth hour of the day (perhaps 
3 P.M.) to midnight. Our host had brought together 
delicacies from Constantinople, from Babylon, from 
Alexandria, from Palestine, from Tripoli, Barbary, 
Syria, and Phoenicia ; just as if Sicily, Calabria, 
Apulia, and Campania were not sufficient to provide 
a sumptuous banquet. — John of Salisbury [Twelfth 
Century). 

3579. LUXURY, and pride contrasted. A well- 
known minister was once rebuked by a sublime 



brother for his indulgence in a certain luxury, and 
the expense was made a great argument. " Well, 
well," he replied, "there may be something in 
that ; but, remember, I do not spend half so much 
upon my weakness as you do in starch."— Spurgeon. 

3580. LUXURY, and saving. " How much do 
you spend a day in cigars ? " asked an American of 
his friend. " Half-a-dollar," was the reply. "And 
how many years have you smoked ? " " Oh, twenty 
or thereabout." "Ah, my friend, had you never 
smoked, what a fine house you might have had 
in Fifth Avenue here ! " " You never smoked ? " 
rejoined the other, quietly. " No, never." " Then 
please point out your house ? " 

3581. LUXURY, and spiritual religion. Mrs. 
Harriet Beecher Stowe tells us that she well 
remembers that her stepmother was the first in 
Lichfield to have a small piece of carpet on her 
floor ; and great was the talk in the town that the 
new wife of Lyman Beecher had brought with her 
a piece of carpet, and the general opinion concern- 
ing her was, that she was a proud and extravagant 
woman, not fit to be the wife of a minister. It 
was only a small piece, worked with her own 
hands, but it was considered inconsistent with 
Puritanical simplicity. One of Dr. Beecher's 
deacons, well known as Deacon Talmadge, a stern 
Puritan, came to see him on his return, and the 
first thing that drew his attention was the carpet 
on the floor. He could not speak to the Doctor, 
nor look at his new wife, nor even wish them well, 
his mind being so fully absorbed with this new 
innovation. At last he exclaimed, " Do you think 
that you can have all these grand things and 
heaven too ? " How different things are in our 
days ! And if they erred in the direction of extreme 
severity, it may be that we have gone to the extreme 
of luxury ; and I think that there is more danger 
to spiritual religion in the latter than in the for- 
mer.—/. Thomas, D.D. 

3582. LUXURY, Evanescent nature of. Ina's 

(King of the West Saxons) taste was refined. He 
delighted in the splendour by which he was sur- 
rounded. He had, with his queen, been regaling 
luxuriously in one of his palaces, and thence was 
proceeding, as the custom was, to another station. 
Ethelburga, on their departure, directed the servants 
to defile the palace in every possible and most 
offensive manner. The " wall clothes," or tapestry 
dipped in purple dye, were besmeared with filth ; 
the floor with the dung of cattle ; upon the royal 
bed a sow was placed with her litter. When the 
royal pair had proceeded about a mile on their 
journey Ethelburga persuaded the King to return 
to the home which he had left. On their arrival 
the King was naturally struck with astonishment 
and dismay at the scene, when Ethelburga, taking 
for her text the circumstances she had created, 
began her sermon : — " My noble spouse, where are 
now the revellings of yesterday ? where the tapestry 
dipped in Sidonian dye? where the flattery of para- 
sites ? where the sculptured vessels bearing down 
the very tables with their weight of gold ? where 
the delicacies so anxiously sought throughout sea 
and land to pamper the appetite 1 Are they not all 
gone like smoke and vapour ? Woe to those who 
attach themselves to these things, for in like manner 
they shall pass away." — Dean Hook, from William 
of Malmesbury. 



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MAN 



3583. LUXURY, Ideas of. It is reported of old 
Sir Ewan Cameron of Lochiel, when upwards of 
seventy, that he was surprised by night on a hunt- 
ing or military expedition. He wrapped him in 
his plaid, and lay contentedly down upon the snow, 
with which the ground happened to be covered. 
Among his attendants, who were preparing to take 
their rest in the same manner, he observed that 
one of his grandsons, for his better accommodation, 
had rolled a large snowball, and placed it below his 
head. The wrath of the ancient chief was awakened 
by a symptom of what he conceived to be degene- 
rate luxury. "Out upon thee," said he, kicking 
the frozen bolster from the head which it supported ; 
"art thou so effeminate as to need a pillow?" — 
Sir Walter Scott. 

3584. LUXURY, the sign of pride. Augustus 
Caesar used to wear no other apparel but such as 
his wife, his sister, or daughters made him, and 
would often say, that rich and gay clothing was 
either the ensign of pride or the nurse of luxury. 

3585. MAJESTY, and its accessories. You see 

at once that majesty (Louis XIV.) is made out of 
the wig, the high-heeled shoes and cloak, all fleurs- 
de-lis bespangled. As for the little, lean, shrivelled, 
paunchy old man of five feet two, in a jacket and 
breeches, there is no majesty in him at any rate ; and 
yet he has just stepped out of that very suit of 
clothes. Put the wig and shoes on him and he is 
six feet high — the other fripperies, and he stands be- 
fore you, majestic, imperial, and heroic. — Thackeray. 

3586. MAJESTY, deprived of its externals. The 

best pun ever uttered was made by a most learned 
man. " What," said he, " is majesty when deprived 
of the externals ? " — The Boole of Notable Things. 

3587. MALICE, Image of. A bee, in inflicting 
a sting, it is said, leaves its barbed weapon in the 
wound, and, being thus mutilated, inevitably dies. 
The bee stings itself to death in trying to sting some 
one else. Your stinging may hurt others, and kill 
yourself. 

3588. MALICE, where it comes from. It was 

said of the conspiracy against Julius Caesar, all that 
was noble in it belonged to Brutus, but all the 
malice and cruelty in it was imputed to Cassius ; so, 
in our temptations, all that is good, or that tends 
to God, comes from God, but all the malice and 
malignity comes from the Devil. — Dr. Manton. 

3589. MAMMON, Worship of. Some years ago 
twenty-five thousand pounds were subscribed to 
erect a statue to a public person whose only known 
accomplishment was railway gambling, and whose 
only public virtue was success. This drew down 
the derision of an earnest spirit, who, instead of 
erecting for him a column to perpetuate his memory, 
proposed to sink for him a shaft in which to bury it 
out of sight. . . . Great was Diana of the Ephesians : 
great is Mammon of the Mart. — John Guthrie, M.A. 

3590. MAN, A God-fearing. I have seen in an 
African desert a beautiful patch of green, a luxurious 
blending of graceful palm, waving grass, rippling 
spring, pendant fruits, and tropic flowers — an island 
of verdure, refreshment, and comfort in the midst of 
a sea of sand, of dreary brushwood, and of stunted 
thorn. Hither came both man and beast, hot with 
travel, scorched with heat, oppressed with hunger, 



faint with thirst, and found food and drink, shelter 
and repose. The negroes who dwelt in the surround- 
ing region called the weary tract around the " The 
Torment," because it was hard, dry, difficult, in- 
hospitable. The patch of natural garden-ground in 
the centre they called by an African word which 
means a god or a spirit in a good temper, or rather 
The smile of God. . . . Just what that green oasis 
is to the tribes of Ham, the God-trusting, God- 
fearing man is to his fellow-men — a centre of bless- 
ing, a precious possession, nothing other, nothing 
less than " the smile of God." — /. Jackson Wray. 

3591. MAN, a strange compound. A colonel in 
the army was accustomed, while at dinner, when he 
supposed that no one was looking, to transfer from 
his plate to his pocket-handkerchief divers slices of 
whatever edibles had been supplied to him, and 
these were supposed to supply his breakfast upon 
the following morning. I know as a fact that this 
same gentleman, hearing of a brother officer being 
in distress, made him a present of £3000 without 
any solicitation, and merely remarking that he had 
intended to leave him that amount in his will, and 
thought that it might at the present time be of 
more service. — Serjeant Ballantine. 

3592. MAN, a blot amid creation. The Savo- 
yard's cottage, standing in the midst of an incon- 
ceivable, inexpressible beauty, set on some sloping 
bank of golden sward, with clear fountains flowing 
beside it, and wild flowers and noble trees and 
goodly rocks gathered round into a perfection as of 
Paradise, is itself a dark and plague-like stain in the 
midst of the gentle landscape. Within a certain 
distance of its threshold the groimd is foul and 
cattle-trampled, its timbers are black with smoke, 
its garden choked with weeds and nameless refuse, 
its chambers empty and joyless, the light and wind 
gleaming and filtering through the crannies of their 
stones. — Buskin. 

3593. MAN, a fallen creature. Suppose that, 
on returning from Africa, some Park, or Bruce, or 
Campbell were to tell how he had seen the lions of 
the desert leave their natural prey, and, meeting 
face to face in marshalled bands, with roars that 
drowned the thunder, engage in deadly battle. 
Would he find one man so credulous as to believe 
him ? The world would laugh the traveller and his 
tale to scorn. But should anything so strange and 
monstrous occur, or, while the air shook with their 
bellowings and the ground trembled beneath their 
hoofs, should we see the cattle rush from distant 
pastures to form two vast, solid, opposing columns, 
and, with heads levelled to the charg«3, should they 
dash forward to bury their horns in each other's 
bodies, we would proclaim a prodigy — asking what 
madness had seized creation. But is not sin the 
parent of more awful prodigies ? Look here ; turn 
to the horrors of this battlefield. This is no fancy 
picture, but a fact — a sad, sickening fact. . . . Cover- 
ing her eyes, humanity flies shrieking from the scene ; 
and leaves it to rage, revenge, and agony. Sooner 
would I be an Atheist, and believe that there was no 
God at all, than that man in this scene appears as 
he came from the hand of a benignant Divinity. 
Man must have fallen. — Guthrie. 

3594. MAN, and his insignificance. We may 

use the words of Socrates to his scholar, who saw 
in the contemplation of uature only a proof of his 



MAN 



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MAN 



own insignificance, and concluded " that the gods 
had no need of him," which drew this answer from 
the sage, " The greater the munificence they have 
shown in the care of thee, so much the more honour 
and service thou owest them." — Biblical Treasury. 

3595. MAN, and the gospel. Eighty years ago 
it was doubted by some whether the gospel could 
reach the degraded, and it was not unusual to see 
notices on certain church doors, "Dogs and Hot- 
tentots not admitted." — Rev. S. Macfarlane, New 
Guinea. 

3596. MAN, dead in trespasses and sins. One 

Sunday Father Taylor preached upon the Atone- 
ment. His text was, " Dead in trespasses and sins." 
" Dead ! " he exclaimed ; " not only dead, but 
buried ; and you can't get out ! A big boulder 
lays on the main hatch, keeping it down over your 
heads. You may go to work with all your pur- 
chases — bars, handspikes, winch, and double tackles ; 
but you can't make it budge an inch. But hark ! 
who is it that has the watch on deck ! Jesus 
Christ. Now, sing out to Him, and sing out loud. 
Ah ! He hears you ; and He claps His shoulder 
against this rock of sin, cants it off the hatch, the 
bars fly open, and out you come." 

3597. MAN, Degradation of. One evening a 
reporter for a Paris newspaper was going home 
rather late, in the midst of most horrible weather, 
when he overtook a drunken man trying to climb 
the Rue de Rome. He was followed by a mongrel 
cur, who kept at his heels, and seemed to stagger 
like his master. The drunken man stopped, and 
the dog began to bite at his legs. " Let me alone, 
will you ? " cried the drunkard ; " I'm going on after 
a rest." But the dog continued to tug at his 
trousers. The reporter stopped to see the end of 
this curious scene. " There — there ! " cried the man 
at length. " I'm going on ; you'll tear the clothes 
off me." He started, and the dog trotted at his 
heels. After a few yards the drunkard again 
stopped, and the same scene occurred, the dog 
snapping until his master began to go forward. 
The reporter went a mile out of his way to see 
this intelligent dog take his master home, and he 
saw him wag his tail with satisfaction as the 
drunkard reeled over his threshold. 

3598. MAN, Descent of. The subject of a con- 
versation at which Carlyle was present, but took 
no part, was the theory of evolution. At length a 
pause occurring, Carlyle emphatically and with 
solemnity observed, " Gentlemen, you are well 
pleased to trace your descent from a tadpole and 
an ape, but I would say with David, 1 Lord, Thou 
hast made me but a little lower than the angels' " — 
Leisure Hour. 

3599. MAN, Dignity of. When a piece of base 
metal is coined with the king's stamp, and made 
current by his edict, no man may henceforth pre- 
sume either to refuse it, either in payment, or to 
abate the value of it ; so God, having stamped his 
own image upon every man, and withal signified 
His blessed pleasure, how precious He would have 
him to be in our eyes and esteem, by express edict 
proclaiming, " At the hand of every man's brother 
will I require the life of man ; I require every man 
to be his brother's keeper ; for in the image of God 
made He man ; " we must look to answer it as a 
high contempt of that sacred Majesty if we set any 



man at nought, or make less account of him than 
God would have us. The contumelious use of the 
image is in common construction ever understood 
as a dishonour meant ' to the prototype. The 
Romans, when they meant to set a mark of public 
disgrace or dishonour on any eminent person, did 
manifest their intention by throwing down, break- 
ing, or trampling upon their statues or pictures. — 
Bishop Sanderson. 

3600. MAN, Dominion of. Among the pictures 
at Apsley House is " Van Amburgh in the Den with 
Lions and Tigers," painted by Landseer, after the 
instructions of the Duke of Wellington, who, with 
the Bible in his hand, pointed out the passage in 
which dominion is given to Adam over the earth 
and animals. The Duke " caused the text to be 
inscribed on the frame as an authority which con- 
ferred on him a privilege of power, and gave to 
himself ' the great commission ' which he carried 
out on the fields of battle and chase." — Biblical 
Museum. 

3601. MAN, fallen. We saw at Hanover the 
unfinished palace of the deposed monarch ; we were 
shown his state and private carriages and his stables 
of cream-coloured horses. A saddening sight to 
see all the emblems of sovereignty and no king ; 
the insignia of royalty and the monarch for ever 
exiled. How like to human nature, which has so 
much about it prepared for the service of the King 
of kings, so much of faculty for heavenly occupa- 
tion ; but the king has departed and the house is 
left desolate, and all the furnishing thereof per- 
verted to alien uses ! — Spurgeon. 

3602. MAN, fallen and restored. Michael 
Angelo carved his celebrated statue of David from 
a block of marble which had received so deep an 
indentation as to be quite unserviceable under a le/s 
daring chisel. So Christ deals with humanity. No 
other hand but his could shape the saint, who is to 
stand faultless at last before the presence of the 
glory 'of God, out of man as we see him in the 
world around us. — B. 

3603. MAN, Fear of I remember an anecdote 
of Thomas Scott having said to his curate, who 
was rather agitated on having to preach before him, 
"Well, sir, why should you be afraid before me, 
when you are not afraid before God ? " — Robertson. 

3604. MAN, Fickleness of. Before I translated 
the New Testament out of the Greek all longed 
after it ; when it was done their longing lasted 
scarce four weeks. Then they desired the Books 
of Moses ; when I had translated these they had 
enough thereof in a short time. After that they 
would have the Psalms ; of these they were soon 
weary, and desired other books. All is acceptable 
until our giddy brains be satisfied ; afterwards we 
let things lie, and seek after new. — Luther's Table 
Talk. 

3605. MAN, Folly of. It was once remarked by 
Lord Chesterfield that man is the only creature 
endowed with the power of laughter. " True," said 
the peer; "and you may add, perhaps, that he is 
the only creature that deserves to be laughed at." 
—Timbs. 

3606. MAN, his estimate of himself. There is 
a rebelliousness against himself in man— a disgust 
with himself. " We are weary : give us rest," said 



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MAN 



a tribe to one of their missionaries ; and that trib e 
expresses the feeling of every human being. — W. 
Pulsford, D.S. 

3607. MAN, Fear of. When Dr. Rowland Taylor 
was brought before Gardiner, Bishop of Winchester, 
the Bishop asked him how he durst look him in 
the face, and if he knew who he was. "Yes," 
replied the Doctor, " I know who you are — Dr. 
Stephen Gardiner, Bishop of Winchester, and Lord 
Chancellor, and yet but a mortal man, I trow. But 
if I should be afraid of your lordly looks, why fear 
you not God, the Lord of us all ? How dare you 
look any Christian man in the face, since you have 
forsaken the truth, denied Christ, and done con- 
trary to your oath and writing ? With what face 
will you appear before Christ's judgment-seat and 
answer to your oath against popery in King Henry 
VIII.'s time and in the reign of King Edward VI., 
when you both spoke and wrote against it ? " — 
Whitecross. 

3608. MAN, his duty with regard to the gospel. 

A lady in Glasgow once asked Mr. Moody whether 
that word he was always using — "take" — was in 
the Bible, or was it merely one he had got into the 
habit of using ? He just turned up nearly the last 
words in the Bible, and showed it to her. "And 
the Spirit and the bride say, Come. And let him 
that heareth say, Come. And let him that is 
athirst come. And whosoever will, let him take 
the water of life freely." God says plainly, " Take ; " 
" Let him take ; " and who can stop us if God says, 
" Take." — Christian Age. 

3609. MAN. his folly and discontent. It is re- 
lated by a London physician of a patient whom he 
was attending, that he was a great beauty. By 
some accident one of his hands was the victim of a 
malformation. The thing troubled the man day 
and night, and his health began to fail. He could 
not bear to have fingers so white and graceful dis- 
figured. "My patient," says the doctor, "was also 
suffering from a disease that I knew, and he knew, 
would ultimately be fatal. This, however, did not 
seem to trouble him. It was his maimed left hand 
that haunted him everywhere, and concerning which 
he made perpetual complaint to me. At length he 
was taken with a fever, traceable in a measure to 
his unhappy frame of mind, and in a few days died." 
— Preacher's Lantern. 

3610. MAN, his littleness. The intense beauty 
of the Arctic firmament can hardly be imagined. 
It looked close above our heads, with its stars magni- 
fied in glory and the very planets twinkling so much 
as to baffle the observations of our astronomer. I 
am afraid to speak of some of these night-scenes. 
I have trodden the deck and its floes when the 
life of earth seemed suspended, its movements, its 
sounds, its colouring, its companionships ; and as I 
looked on the radiant hemisphere circling above, as 
if rendering worship to the unseen Centre of light, 
I have ejaculated in humility of spirit, "Lord, 
what is man, that Thou art mindful of him ? " And 
then I have thought of the kindly world we had left, 
with its revolving funshine and shadow and the 
other stars that gladden it in their changes, and 
the hearts that warmed to us there, till I lost my- 
self in memories of those who are not, and they 
bore me back to the stars again. — Dr. Kane's Arctic 
Explorations. 



3611. MAN, his true position. Robert Hall, when 
shown the monument of the Rev. Mr. Robinson, in 
which the celebrated pastor is sculptured erect, in 
the act of receiving the Bible from the hands of 
Christ, instead of applauding the skill of the artist, 
exclaimed energetically, "Sir, the man ought to 
have been prostrate at the feet of his Saviour." — 
Clerical Anecdotes. 

3612. MAN, how his mistakes may be rectified 
by God. I sometimes think of it as of a child 
sitting in a boat. The child does not know the 
coast, and it very little understands how to row. If 
the child were left to itself, pulling upon the oars, 
its right hand being a little stronger than the other, 
it would be all the time veering the boat to the 
right, and the boat would be constantly turning 
round and round. The child would, perhaps, make 
its way out of the harbour and into the ocean, and 
it would be carried away and lost, if there were no 
guiding power in the boat except its own. But 
there in the stern sits the father. The uneven 
strokes of the child would carry the boat this way 
or that way out of its course ; but the steady hand 
of the father overcomes those uneven strokes ; and 
all the mistakes with the oars are rectified by the 
rudder, and the boat keeps the right course. So 
that the force exerted by the child, though mis- 
directed, all works for good when the father guides. 
— Beecher. 

3613. MAN, Inconsistency of. I never saw the 
honours of this world in their hollowness and hypo- 
crisy so much as I have seen them within the last 
few days, as I have been looking over the life and 
death of that wonderful man just departed, Charles 
Sumner. Now that he is dead the whole nation 
takes off the hat. The flags are at half-mast and 
the minute-guns on Boston Common throb, now 
that his heart has ceased to beat. Was it always 
so ? While he lived, how censured of legislative 
resolutions, how caricatured of the pictorials, bow 
charged with every motive mean and ridiculous ; how, 
when struck down in Senate-chamber, there were 
hundreds of thousands of people who said, "Good 
for him, served him right ! " Commonwealth of 
Massachusetts ! who is that man that sleeps to- 
night in your public hall, covered with garlands and 
wrapped in the stars and stripes ? Is that the man 
who, only a few months ago, you denounced as the 
foe of Republican and Democratic institutions ? Is 
that the same man ? You were either wrong then 
or you are wrong now — a thing most certain, O 
Commonwealth of Massachusetts ! When I see 
a man like that pursued by all the hounds of the 
political kennel so long as he lives, and then buried 
under garlands almost mountain high, and amid the 
lamentations of a whole nation, I say to myself, 
" What an unutterably hypocritical thing is alt human 
applause and all human favour ! " You took twenty- 
five years in trying to pull down his fame, and now 
you will take twenty-five years in trying to build 
his monument. You were either wrong then, or 
you are wrong now. My friends, was there ever a 
better commentary on the hollowness of all earthly 
favour ? — Talmage {condensed). 

3614. MAN, Inhumanity of. A slave-dealer, 
looking out for a cargo on the African coast, found 
a trader on the beach, who produced two negro 
women, each with an infant iu her arms. As the 
slave-dealer declined purchasing, he was asked the 



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( 378 ) 



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reason. He replied that the women would suit him 
well enough, but their children were an objection. 
The trader immediately went up to one of the 
women, and taking the child out of her arms, dashed 
its head upon a stone. He did the same to the 
other, and then sold the women ! — Whitecross. 

3615. MAN, Iniquity of. Old records have come 
down to us of the ravages of the plague in the lands 
lying along the Mediterranean. The fairest cities 
of Italy were depopulated ! The rich men and 
nobles fled to the mountains ! The poor and helpless 
lay dead and dying ! The sultry air was stifling 
with malaria ! the parched earth foul with death- 
dust ! Reptiles crawled and hissed in the hot 
streets, and foul birds were in the sky ! And yet, 
even then, here and there the few surviving out- 
casts, the impure, the malignant, the blasphemous, 
would gather in the deserted palaces, fiHing all the 
air with their horrible merriment, and making death 
more terrible with their hideous orgies.— Wadswrth. 

3616. MAN, Insensibility of. Socrates, whose 
father was a sculptor, expresses his surprise that a 
man should employ his whole attention to fashion 
an insensible stone into the image of a man, and 
that he should take, so little pains not to resemble 
an insensible stone. 

3617. MAN, Insensibility of. "He that hath 
ears to hear, let him hear." Treatises on the law 
of sound would not bear in the music upon our 
finer sense, if heavenly anthems were to float down 
upon us through the midnight air. As I write these 
sentences an illustration comes to me through the 
outward senses. A stately company of sorrowful 
mounted soldiers are bearing out the lifeless form 
of their commander to burial. His horse, saddled 
but riderless, walks alone behind the hearse. Rising 
and falling on the waves of the solemn Sunday 
evening wind come from the blended instruments 
the melodious measures of that wonderful, weeping, 
supplicating dirge, "The Dead March in Saul," 
swelling slowly through the streets, winding over 
field and river, penetrating the silent chambers of 
the sick and dying, hushing even the children's 
talk in a hundred homes, till all the sympathising 
elements and features of the scene — the still trees 
and waters, the drooping clouds, the fading sunset 
— seem to join the funeral procession, and weep 
with them that weep. But withdraw yourself a 
moment from that august impression, where death 
is made so real, — look along the crowded groups that 
gather to gaze and listen. On some subdued faces 
the moving power has visibly descended, and they 
wait, perhaps they worship in this awful sanctuary 
of grief, amidst these irresistible harmonies. But 
others prattle and gossip and jest even then. Levity 
must have its laugh, and the frivolous must trifle, 
and irreverence see only the glitter of the uniforms 
and the sable plumes — even where the faithful 
tomb is unveiling its bosom to take this new treasure 
to its trust, and Life and Death are lifting together 
the curtains of the "illustrious morn." Oh yes! 
It is ever so, and ever must be. There are shut 
souls, that, having eyes, will not see, and, having ears, 
will not hear, though the vision be open, and the 
voice as the voice of many waters, and of a great 
thunder, and of harpers harping with their harps. — 
Huntington. 

3618. MAN, Inventions of. In losing his God 
man had lost himself, as always happens. The 



Fall was complete. Faith in God and the dignity 
of man went down together. With Divine worship 
fell human rights and liherties. The scholars and 
the priests mystified the people, the Epicureans 
tempted them, the Stoics flattered and despised 
them. Seneca, with his dainty doctrine that " the 
finding out of things useful is not a work for a 
philosopher, but drudgery for slaves," stood for the 
world's idea of learning ; Csesar for its idea of 
politics ; Corinth for its idea of pleasure. There 
were gods enough : one for every propensity. But 
they were either patrons to be purchased, or abstrac- 
tions to be apostrophised, or demons to be propiti- 
ated. — Huntington. 

3619. MAN, Life of. Man is born with his hands 
clenched ; he dies with his hands wide open. Enter- 
ing life he desires to grasp everything ; leaving the 
world, all that he possessed has slipped away. Even 
as a fox is man — as a fox which, seeing a fine vine- 
yard, lusted after its grapes. But the palings were 
placed at narrow distances, and the fox was too 
bulky to creep between them. For three days he 
fasted, and when he had grown thin he entered into 
the vineyard. He feasted upon the grapes, forget- 
ful of the morrow, of all things but his enjoyment ; 
and lo ! he had again grown stout, and was unable 
to leave the scene of his feast. So for three days 
more he fasted, and when he had again grown thin 
he passed through the palings and stood outside the 
vineyard, meagre as when he entered. So with 
man : poor and naked he enters the world ; poor and 
naked does he leave. — Talmud. 

3620. MAN, limited and circumscribed. It is 

said of a prince, that he ordered these words to be 
engraved on his tomb : " I could do all things." 
But the very subject of information was a contra- 
diction to the assertion. 

3621. MAN, made in the image of God. Theo- 
doric was told by some of his subjects that they 
would like to debase some of the coin of his king- 
dom. " No," said he ; " do you think I would have 
my face on a piece of coin that is debased ? " But, 
alas ! that our nature, on which was the impress of 
God, made in the very image of God, should be de- 
based until it has become a counterfeit ! 

3622. MAN, Ministers should study. Michael 
Angelo, when painting an altar-piece in the con- 
ventual church in Florence, in order that the figures 
might be as death-like as possible, obtained permis- 
sion of the prior to have the coffins of the newly 
buried opened and placed beside him during the 
night ; — an appalling expedient, but successful in 
enabling him to reproduce with terrible effect, not 
the mortal pallor only, but the very anatomy of death. 
If we would preach well to the souls of men we must 
acquaint ourselves with their ruined state, must have 
their case always on our hearts both by night and 
day, must know the terrors of the Lord and the 
value of the soul, and feel a sacred sympathy with 
perishing sinners. There is no masterly, prevail- 
ing preaching without this. — Spurgeon. 

3623. MAN, nature's superior. The guide who 
became confused by the details of the city, the 
palace, or the grounds which he was showing to you 
would certainly not be your guide a second time. 
" The man has lost his senses," you would say. The 
trusty guide must hold himself erect and entire in 
all museums and bazaars, in dockvards and palaces, 



MAN 



( 379 ) 



MAN 



royai mews and kennels, gardens botanical and 
gardens zoological ; yea, before all that is in the 
heavens and the earth. The man who does not 
know himself to be nature's superior will only lead 
you into a maze, and there leave you. Servilely 
he will exclaim, " Look at these wonderful particu- 
lars ! and lo, here are more wonderful particulars ! " 
" Yes," you reply ; " but I am inquiring for the unity 
and philosophy of all particulars." He smiles, but 
is dumb. Without any clue he holds on his way, 
plunging more and more deeply into the labyrinth. 
You part, and in the moment of turning from 
him a voice penetrates to your inmost soul, crying, 
" Man, know thyself." — John Pulsford. 

3624. MAN, Origin of. At a public meeting of 
the Anthropological Society the assertion was made 
that the aborigines of Australia, the negroes of 
Africa, and other miserable outcasts did not belong to 
the human family at all, but were merely a superior 
kind of orang-outang, or gorilla ; that, not possessing 
souls, they require none of the sympathy and care the 
friends of missions were so anxious to extend to them. 
Immediately a young African requested permission 
to address the meeting. All eyes being fixed upon 
him, with a dignified mien and an unfaltering voice, 
he spoke as follows : — " Mr. Chairman, ladies, and 
gentlemen, — The speaker who has just addressed 
the meeting thinks that I and my brethren of the 
negro race are not men because we have curly hair, 
our craniums are thick, and we have a shuffling 
gait when we walk. I have lately been down in 
Dorsetshire, where I observed the farm labourers 
have a shuffling gait ; and I thought that my country- 
men, who generally walk much better, might be 
tempted to laugh at them for their awkwardness if 
they saw them, but I do not think they would 
doubt their humanity on that account. And as to 
our curly hair, I think that need be no disparage- 
ment to us, as I have known persons of fair com- 
plexion try to make theirs curl without success. 
With regard to the thickness of our skulls, I may 
observe, that I suppose our Almighty and All-wise 
Creator knew what He was doing when He made 
us so. Our home is in a very hot and sultry climate, 
where the fiery rays of the sun have great power, 
and where the inner region of the cranium no doubt 
requires such a defence. If, by any mistake in our 
conformation, we had been made with skulls as 
frail as that of the learned gentleman who last 
spoke, our brains, under the influence of the heat, 
might have become as thin and addled as his appears 
to be, judging from the foolish and unphilosophical 
statement which he has made, and then it might 
have been reasonably doubted whether we were 
men worth listening to." The young negro resumed 
his seat amid thundering applause ; and for once, 
at least, it appeared to be the general opinion that 
the black was as clever as the white man. 

3625. MAN, Power resides in. Paganini/ the 
great violinist, had to perform at a celebrated concert, 
and great things were expected of him. J ust before 
the time somebody stole his Cremona, his favourite 
violin, which by long practice had become endeared 
to him, and rendered the work he had to do very 
much easier. He was very much chagrined indeed 
to find the theft, and that a very inferior instrument 
had been substituted in its place ; but subsequently, 
summing up his energies (he did not discover it 
before he came before the faces of his audience), he 
gnashed his teeth, as men do sometimes, not from 



remorse, but from a sense of determination, and he 
repressed his mortification and anger. He shook 
his fiddlestick at the audience, and said, "Now, 
ladies and gentlemen, you shall see that the music 
is not in my fiddle, but the music is in me." — 
Punshon. 

3626. MAN, Separation between. We on this 
globe are like insects in a garden ; those who live 
on an oak seldom meet those who pass their short 
lives on an ash. — Voltaire. 

3627. MAN, Signs of. On his way from Corinth 
to Asia Aristippus was shipwrecked on the island 
of Rhodes. On the sea-coast he discovered a geome- 
trical diagram, and exclaimed, " Talce courage ; I see 
here the footsteps of men." — G. H. Lewes. 

3628. MAN, susceptible to gospel influences. 

A jar may be charged with electricity, and capable, 
in certain circumstances, of giving forth light and 
heat ; yet if it remain isolated all is dull and dark 
and silent. You cannot distinguish that charged, 
susceptible vessel from another of similar shape and 
size that is not so charged. When a certain sharp 
point is brought near the susceptible vessel sparks 
of living light are emitted ; whereas, though the 
same sharp point is brought near the other vessel, 
all will remain dark and dead as before. Thus 
there is a human spirit, a susceptibility, and a 
capacity which lies dormant, indeed, as long as 
man is left to himself, but which leaps into life as 
soon as the Word of God is pointed to the heart. — 
Rev. William Arnot. 

3629. MAN, undeveloped. "As a sculptor," 
Tauler says somewhere, with a striking range of 
mind for a monk of the fourteenth century, "is 
said to have exclaimed indignantly on seeing a 
rude block of marble, 4 What a godlike beauty thou 
hidest ! ' " Thus God looks upon man, in whom 
God's own image is hidden. — Chevalier Bunsen. 

3630. MAN, Universal brotherhood of. The 

Irish famine (1847) touched the hearts of outside 
and distant peoples to a sentiment of their common 
humanity which was never stirred in them before 
to such fine issues. In America this fellow-feeling 
pervaded the whole population, North and South, 
black and white, bond and free. The very slaves 
in the South, at their rude cabin meals at night, 
thought and spoke of the hungry people somewhere 
beyond the sea, they knew not in what direction, 
i And they came with their small gifts in their great 
hands, and laid them among the general con- 
tributions, each with a heart full of kindly feeling 
towards the 'suffering. Never was there such a 
rummaging in cellars, garrets, wardrobes, and 
granaries in the United States for things that 
would be comfortable to the hungry and needy. 
. . . The barrels and bags of flour, wheat, and 
Indian-corn, the butter, cheese, and bacon sent 
from the prairie farmers of the Western States, 
were marvellous for number and heartiness of con- 
tribution. From a thousand pulpits a thousand 
congregations of different creeds were invited to 
lend a hand to the general charity in a few earnest 
and feeling words about the Universal Fatherhood 
of God and the Universal Brotherhood of Men. — 
Elihu Burritt. 

3631. MAN, Vanity and egotism of. Kneller 
said to a sitter, " Flatter me, my dear sir ; I paint 



MAN 



( 3So ) 



MARTYR 



better when you natter me ; " and Pope, who says 
he never before saw such vanity, tells us that when 
Sir Godfrey lay dying he spent his time contem- 
plating his own monument, and had a dream, in 
which he saw St. Luke in heaven, who welcomed 
him there, crying " Are you the famous Sir Godfrey 
Kneller from England 1 " and then embraced him, 
and paid him " many pretty compliments," said 
Sir Godfrey, ' ' on the art we both had followed while 
in this world." Can egotism go further ? It would 
seem impossible ; yet that exclamation of Farinelli's, 
the musician, exceeds it. "What a divine air ! " said 
an admirer to him when he ceased playing. "Yes," 
said the Italian, as he laid down his violin ; " one 
God, one Farinelli ! " — J. Hain Friswdl. 

3632. MAN, what has he to be vain of ? I have 
read of a fair young German gentleman, who, liv- 
ing, often refused to be pictured, but put off the 
importunity of his friends' desire by giving wa} r 
that after a few days' burial they might send a 
painter to his vault, and, if they saw cause for it, 
draw the image of his death unto the life. — Jeremy 
Taylor. 

3633. MAN, what is in him. Behold a man who 
hath over-topped law, and reached the liberty of 
showing what is in man — a Napoleon, for instance ; 
see millions fall before him ; his own eye unbe- 
dewed, his own cheek unblanched, his heart uncon- 
scious of a pang, while he lets slip the last pack of 
his bloodhounds. Oh ! oh ! surely man, the master 
of all, who hath fallen from the greatest height of 
all, hath also fallen to the greatest depth of all ! — 
Edward Irving. 

3634. MAN, why created. "Since God," said some 
one, " knew that man would not continue in the state 
of innocence, why did He create him at all ? " Dr. 
Luther laughed, and replied, "The Lord, all-power- 
ful and magnificent, saw that He should need in 
His house sewers and cesspools ; be assured He 
knows quite well what He is about. Let us keep 
clear of these abstract questions, and consider the 
will of God such as it has been revealed unto us." — 
Luther's Table Talk. 

3635. MAN, Worth of a. The~great Emperor 
Charles the Fifth said of his secretary, Eraso, when ! 
he presented him to his son and successor, Philip 
the Second, that in his Eraso he gave to him a 
greater gift than all his estate and all the king- 
doms which he then resigned to him. — Izaac 
Walton. 

3636. MANHOOD, in Christ. In my schoolboy 
drawing lessons, when I came to the human face, 
my master gave me first the eyes to practise upon, 
and then the nose, and then the mouth, and then 
the ears, and then the brow and hair, and after long- 
weeks the day came when I was to combine them. 
I knew where to set the eyes, one over against the 
other, where to draw down the nose, and to open 
the mouth, and to place the ears, and to shade the 
hair about the forehead ; and so at last I had a 
perfect face. Now, God is the great draught- master, 
and the world is His pupil. Here and there, through 
laws and institutions, He is developing the single 
features, and at length the day will come when they 
shall be combined to form a perfect manhood in j 
Christ Jesus. — Ward Beecher. 

3637. MANKIND, Love of. When Father Taylor j 
was about to go, drawing his last breath, as it is ' 



said the majority of persons do at the turn or 
ebbing of the tide, he was told that he would soon 
be among the angels. He replied, " Folks are better 
than angels." — Dr. Bartol. 

3638. MARRIAGE, Advice with regard to. 

Philip Henry's advice to his children with respect 
to their marriage was — "Please God, and please 
yourselves, and you will please me ; " and his usual 
compliment to his newly married friends — " Others 
wish you all happiness. / wish you all holiness, and 
then there is no doubt but you will have all happi- 
ness." 

3639. MARTYR, A modern. A man of some 
ability, and one of our Christian people, had been 
preaching for some months in a village, until one 
day he was seized by the people, dragged away to a 
neighbouring temple, and commanded to burn in- 
cense. When he positively refused they were en- 
raged, and replied that he must burn incense or die. 
Without hesitation he answered, " I will never offer 
incense to another idol as long as I live ; kill me if 
you will, but I can never deny the Lord Jesus, who 
died for me." They took him then straightway ta 
a steep precipice, where they cut off his head and 
threw his body into the stream below. — Rev. L. 
Leshler {Hong-Kong, 1885). 

3640. MARTYR, Death of. The floor was strewed 
with ox-bones, and they (the Danish army at 
Greenwich) now became inebriated with their south- 
country wine. The Archbishop was sent for to make 
them sport. "Money, Bishop, money," was the cry 
which resounded on all sides ; "your ransom, Bishop, 
your ransom." . . . " Silver and* gold," he said, "have 
I none ; what is mine to give I freely offer — the 
knowledge of the one true God. Him it is my duty 
to preach ; and if you heed not my call to repent- 
ance, from His justice you will not escape." Some 
one here threw an ox-bone with all his force at the 
defenceless old man, and amidst shouts of laughter 
the cowardly example was followed, till he fell in 
an agony of pain, but not dead. There was stand- 
ing by a Dane whom Elphege had baptized on the 
preceding day. He knew not how to assist his 
spiritual father, but he was moved by feelings of 
pity and compassion. It was clear that he revolved 
in his mind what step he would take if his favourite 
war-horse were mortally wounded ; and knowing 
that in such a case he would as speedily as possible 
put him out of his pain, he lifted up his battle-axe, 
and, as an act of Christian charity, clave in twain 
the skull of Elphege, Archbishop of Canterbury. — 
Dean Hook {condensed). 

3641. MARTYR, for. In his "History of the Dutch 
Republic," Mr. Motley tells us of one Titelmann, a 
blood-red persecutor of the Netherlands. Upon any 
pretext would he put to death man, woman, or child. 
Not an opinion even could one hold without Titel- 
mann knowing it ; and that opinion, if not in con- 
sonance with his own, was death to the holder of it. 
There was a poor schoolmaster, Geleyn de Muler, 
of Audenarde. He had been suspected of Bible- 
reading. Titelmann found him, and his wife and 
four children, out, and told him that death by fire 
was his fate if he did not recant. " Will you give 
me the benefit of a trial ? " asked Muler. "You are 
rny prisoner, and are to answer to me and none 
other," was the reply. Some questions were asked 
by Titelmann, and then followed the demand im- 
mediately for Muler to recant. He was for some 



MARTYRS 



( 38i ) 



MATTER 



moments speechless. " Do you not love your wife 
and children ? " asked the demoniac Titelmann. 
"God knows," said the schoolmaster, "that were 
the heavens a pearl and the earth a globe of gold, 
and were I the owner of all, most cheerfully would 
I give them all to live with my wife and children, 
even though our lives must be passed in prison and 
our fare be only bread and water ! " It was enough. 
Muler was strangled, and his body burned, and 
then scattered to the winds of heaven. — Preacher's 
Lantern. 

3642. MARTYRS, Ashes of. To Lutterworth 
they came, Sumner, Commissaire, official, Chancellor, 
Proctors, Doctors, and the servants, . . . took what 
was left out of the grave and burnt them to ashes, 
and cast them into Swift, a neighbouring brook 
running hard by. . Thus this brook hath conveyed 
his ashes into Avon, Avon into Severn, Severn into 
the narrow seas, they into the main ocean. And 
thus the ashes of Wycliffe are the emblem of his 
doctrines, which now are dispersed all the world 
over. — Fuller. 

3643. MARTYRS, God"s dealings with. " Soul of j 
mine, what is it that troubles thee V "I have been 
thinking," says the soul, " of the martyr spirits who 
in all ages have lost their lives for God and for the 
truth. Eyes that see so clearly the world around, 
is there anything that can throw a light on this 
seeming carelessness of God as to the fate of His 
own best children ? " " Certainly," soul of mine, 
"there is. I stood on the lighthouse tower with 
the watchman there, and far away on the land we 
saw the dogs chasing his favourite birds and fowls. 
And I said, ' Why allow this ? ' to the keeper. But ! 
he only smiled, and answered, * Let them alone ; ' 
the birds will fly home ail the quicker, and I want j 
them.' " — B. 

3644. MARTYRS, the seed of the Church. How | 

diverse were the barbarities and kinds of death in- 
flicted on the Christian confessors ! The more they 
were slain, the more rapidly spread the faith ; in 
place of one sprang up a hundred. "When a great 
multitude had been put to death one at court said 
to the King, "The number of them increaseth, 
instead of, as thou thinkest, diminishing." "How 
can that be ? " exclaimed the King. " But yester- 
day," replied the courtier, "thou didst put such- 
and-such a one to death, and lo ! there were con- 
verted double that number ; and the people say 
that a man appeared to the confessors from heaven, 
strengthening them in their last moments." Where- 
upon the King himself was converted. — Hie Apology 
of Al Kindy (a.d. 830). 

3645. MARTYRDOM, Comfort amid. One smiled 
in the midst of his great suffering. " Was it cold 
water," they asked, " that was brought unto thee ? " 
"No," answered the sufferer; "it was one like a 
youth that stood by me and anointed my wounds ; 
and that made me smile, for the pain forthwith 
departed." — The Apology of Al Kindy (a.d. 830). 

3646. MARTYRDOM, Desire for. The Caliph 
Omar was inconsolable at the loss of his brother 
Zeid, who fell in the fatal "Garden of Death," at 
the battle of Yemama. " Thou art returned home," 
he said to his son Abdallah, " safe and sound. Zeid 
is dead. Wherefore wast thou not slain before him ? 
I wish not to see thy face." "Father," answered 
Abdallah, "he aslced for the crown of martyrdom, 



and the Lord granted it. I strove after the same, 
but it was not given unto me." — Sir William Muir. 

3647. MASS, The common idea of. I well 

remember, when at Valetta in 1805, asking a boy 
who waited on me what a certain procession, then 
passing, was, and his answering, with great quick- 
ness, that it was Jesus Christ, xvho lives here {sta 
de casa qui), and when He comes out it is in the 
shape of a wafer. But, " Eccelenza," said he, 
smiling and correcting himself, " non e Cristiano." 
—Coleridge's Table Tall: 

3648. MASTER, Attention from. Pliny relates 
it as a saying of the ancients, that the eye of the 
master is the most fruitful thing in the field ; and 
Aristotle reports that a Persian, being asked what 
fattened a horse most, replied, "The eye of the 
master; " and an African being asked what was 
the best dung for land, answered, " The steps of the 
master." — GiU. 

3649. MASTER, Choice of. When you see a 
dog following two men, you know not to which of 
them he belongs while they walk together ; but let 
them come to a parting road, and one go one way, 
and the other another way, then you will know 
which is the dog's master. — Ralph Erskine. 

3650. MASTER, Spirit of. A native convert, 
when trying to persuade his countrymen to give up 
their idols and believe in Christ, was ridiculed and 
scorned, and at last pelted with mud and stones till 
his face was red with the blood that flowed from 
the cuts in his temples. Mr. Johnson, meeting him, 
said, " You have had bad treatment to-day." He 
smilingly replied, ' ' They may kill me if they will 
love Jesus." — Rev. Mr. Johnson, China. 

3651. MASTERS, and servants. There is a story 
told of a Welsh chieftain who had come with his 
followers to a river, and he said he who would be 
master must first make himself useful, and he 
carried them one after another on his back until 
they reached the opposite shore. This is what we 
must do ; we must all make ourselves the slaves of 
others, doing their work, securing their interests, 
if we wish to be in a high sense their lords and 
masters. — Dean Stanley. 

3652. MATERIALIST, answered. At a dinner 
at Holland House a foreigner announced himself 
as a materialist. Presently Sydney Smith observed, 
"A very good soufflet this." To which the mate- 
rialist rejoined, " Oui, monsieur ; il est ravis- 
sant." " By the way," replied Smith, with his usual 
knock-down application, " may I ask, sir, whether 
you happen to believe in a cook ? " 

3653. MATERIALS, Make the best of. A 

statuary, who was at vork forming a figure out of 
a faulty block of marble, was called to account by 
a neighbour of his, who told him that it was abso- 
lutely impossible to make a perfect figure out of 
such imperfect materials. " All this is very true," 
replied the statuary ; " but this block of marble, 
such as it is, was sent to me to be formed into a 
statue ; and as I cannot make it better, I must con- 
tent myself in forming the best figure out of it that 
I can." — New Cyclopaedia of Anecdotes. 

3654. MATTER, and its existence. After we 
came out ot the church we stood talking for some 
time together of Bishop Berkeley's ingenious so- 



MEANS 



( 3S2 ) 



MEDIATOR 



phistry to prove the non-existence of matter, and 
that everything in the universe is merely ideal. I 
observed, that though we are satisfied his doctrine 
is not true, it is impossible to refute it. I never 
shall forget the alacrity with which Johnson 
answered, striking his foot with mighty force 
against a large stone, till he rebounded from it, 
" I refute it thus." — Boswell. 

3655. MEANS, Insignificance of. Latreille, the 
celebrated entomologist, owed his escape from prison, 
and in all probability from death, to a beetle. As 
a member of an ecclesiastical body, he became an 
object of suspicion during the Trench Revolution, 
and was conveyed to one of the general depots of 
the city of Bordeaux, there to await deportation. 
The surgeon who visited the jail found him one 
day carefully examining a small beetle, and was 
informed by him that it was a very rare one. The 
surgeon expressed a wish to have the insect for two 
scientific friends of his who were naturalists, and 
through this Latreille's critical and dangerous posi- 
tion became known to those outside, who were 
already acquainted with his worth and eminence 
as an entomologist. Efforts to secure his release 
were immediately set on foot, and these were ulti- 
mately successful. A month later his fellow- 
prisoners were shipped as convicts for Cayenne, 
and the vessel which conveyed them foundered in 
the Bay of Biscav, when every soul on hoard perished. 
—B. 

3656. MEANS, Neglect of. At a boarding-school 
in the vicinity of London one of the scholars was 
remarked for repeating her lessons well. A school- 
fellow, rather idly inclined, said to her one day, 
" How is it that you always say your lessons so 
perfectly?" She replied, "I always pray that I 
may say my lessons well." "Do you ? " said the 
other. " Well, then, I will pray too. " But, alas ! 
the next morning she could not even repeat a word 
of her usual task. Very much confounded, she ran 
to her friend, and reproached her as deceitful. " I 
prayed," said she, "but I could not say a single 
word of my lesson." "Perhaps," rejoined the 
other, "you took ho pains to learn it/" "Learn 
it ! learn it ! " answered the first ; " I did not learn 
it at all. I thought I had no occasion to learn it 
when I prayed that I might say it." — New Cyclo- 
paedia of Anecdotes. 

3657. MEANS, simplest, God uses. A great 
army, many years ago, invaded Scotland. They 
crept on stealthily over the Border, and prepared 
to make a night attack on the Scottish forces. 
There lay the camp, all silently in the starlight, 
never dreaming that danger was so near. The 
Danes, to make their advance more noiseless, came 
forward barefooted. But as they neared the sleep- 
ing Scots one unlucky Dane brought his broad foot 
down squarely on a bristling thistle. A roar of pain 
was the consequence, which rang like a trumpet- 
blast through the sleeping camp. In a moment 
each soldier had grasped his weapon, and the Danes 
were thoroughly routed. The thistle was from that 
time adopted as the national emblem of Scotland. 
God has His uses for even the simplest and humblest 
of us. — Christian Age. 

3658. MEANS, used to bring man to Christ. 

When I was a little child I often stood near a 
forge and watched the blacksmith at work, admir- 



ing the strength and skill of the wonder-working 
man. He was wont to treat me kindly and bear 
with me patiently, although I sometimes stood in 
his way. At one time he would benevolently answer 
my childish questions, and at another, instead of 
answering, would continue to handle his tools with 
his strong, bare arms, throwing glances of tender- 
ness towards me from time to time out of his deep, 
intelligent eyes, only all in silence. When two 
pieces of iron, placed in the fire in order to be 
welded together, became red, I thought and said 
he should take them out and join them ; but he 
left them lying still in the fire, without saying a 
word. They grew redder and hotter as they threw 
out angry sparks ; now, thought I, he should cer- 
tainly lay them together and strike ; but the skilful 
man left them still lying in the fire, and meantime 
fanned it into a fiercer glow. Not till they were 
white and bending with their own weight when 
lifted, like lilies on their stalks — not till they were 
at the point of becoming liquid did he lay the two 
pieces alongside of each other, and by a few gentle 
strokes weld them into one. Had he laid them 
together sooner, however vigorously he had beaten, 
they would have fallen asunder in his hands. The 
Lord knows, as we know not, what preparation we 
need in order that we may be brought into union 
with Himself. He refuses, delays, disappoints — 
all in wise love, that He may bring the seeker's 
heart up to such a glow of desire as will suffice to 
unite it permanently with His own. — Arnot. 

3659. MEANS, where to come from. It is said 
that the celebrated Handel one day gave a grand 
musical entertainment in London. Among the band 
there was a German trumpeter. Handel turned to 
him and said, " Blow louder," and he did so ; after 
some minutes he repeated the same words, and he 
blew with all his power ; a third time he. called on 
him, " Louder ; " the trumpeter was impatient, and 
answered, "You call louder, sir; but where is the 
wind to come from ? " — Denton. 

3660. MEDIATOR, A successful. We read that 
iEschylus was condemned to death by the Athe- 
nians, and about to be led to execution. His brother, 
Amyntas, had signalised himself in the service of 
his country, and just as his brother was condemned 
he entered the court. He came in, and, without 
saying a word, he lifted up his arm — the stump of 
his arm, for he had lost his hand in battle. He 
lifted it up in the sight of all, but said not a word ; 
and when the judges saw this mark of suffering 
they forgave the guilty brother, for the sake of him 
who had imperilled his life in behalf of the country. 
And Jesus Christ has only to present Himself before 
the throne of His Father and show the marks of 
suffering to obtain acquittal and pardon for trans- 
gressors. — Rev. J. C. Jones. 

3661. MEDIATOR, An effectual. Edward III. 
after defeating Philip of Erance at Crecy, laid siege 
to Calais, which, after an obstinate resistance of a 
year, was taken. He offered to spare the lives of 
the inhabitants on condition that six of their prin- 
cipal citizens should be delivered up to him, with 
halters round their necks, to be immediately executed. 
When these terms were announced the rulers of the 
town came together, and the question was proposed, 
" Who will offer himself as an atonement for the 
city ? Who will imitate Christ, who gave Himself 
for the salvation of men ? " Eustace St. Pierre, 



MEDIATOR 



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MEDITATION 



the commander of the town, stepped forward and 
said, " I will lay down my life for your sakes. Who 
is the next one ? " " Your son," cried a youth not 
yet arrived at manhood. " Who next ? " Another 
and another offered, until the number was made up. 
On reaching the English camp they were received 
by the soldiers of Edward with every mark of com- 
miseration. They appeared before the King. " Are 
these the principal inhabitants of Calais? "he inquired 
sternly. " Of France, my lord," they replied. " Lead 
them to execution." At this moment the Queen 
arrived. She was informed of the punishment about 
to be inflicted on the six victims. She hastened to 
the King and pleaded for their pardon. At first he 
sternly refused, but her earnestness conquered, and 
the King yielded. When we submit our hearts as 
captives to the Father, and feel that we are con- 
demned and lost, we have an effectual Mediator who 
stays the hand of justice. 

3662. MEDIATOR, Argument from analogy for. 

The whole analogy of nature removes all imagined 
presumption against the notion of a " Mediator be- 
tween God and man." For we find all living crea- 
tures are brought into the world, and that life in 
infancy is preserved, by the instrumentality of others, 
and every satisfaction of it, some way or other, is 
bestowed by the like means. — Bishop Butler. 

3663. MEDIATOR, Illustration of. During one 
of the journeys of Queen Victoria a little boy was 
desirous of seeing her. He determined to go direct 
to the castle where she was residing, and ask to see 
her. He was stopped at the gate by the sentry, 
who demanded what he wanted. " I want to see 
the Queen," he replied. The soldier laughed at the 
boy, and with the butt-end of his musket pushed 
him away, and told him to be off immediately, or 
he would shoot him. The boy turned to go away, 
and gave vent to his tears. He had not gone far 
when he was met by the Prince of Wales, who in- 
quired why he was crying. " I want to see the 
Queen," replied the boy, "and that soldier won't 
let me." " Won't he ? " said the Prince ; " then 
come along with me, and I'll take you to the Queen." 
He accordingly took him by the hand and led him 
towards the castle. On passing the sentinel he, as 
usual, presented arms to the Prince, and the boy be- 
came terrified, and ran away, fearing that the soldier 
was going to shoot him. The Prince soon quieted 
his fears, and led him past the gates into the pre- 
sence of Her Majesty. The Queen, with surprise, 
inquired of her son whom he had there ; and upon 
being informed of what had happened, she laughed 
heartily, spoke kindly to her little visitor, and, to 
his great delight, dismissed him with a piece of 
money. As the Prince presented the boy to the 
Queen, so Christ presents us to His Father. — Bibli- 
cal Treasury. 

3664. MEDIATOR, Necessity for. Luther saw 

ground enough for what he said when he cried out, 
" I will have nothing to do with an absolute God ; " 
that is, with a God out of Christ. Woe, and alas ! 
for evermore, to that man that meets a just and 
righteous God without a mediator. — Flavel. 

3665. MEDIATOR, necessity of preaching. 

When the Ballard vale Church was dedicated Rev. 
Gershom F. Cox preached the sermon, on the sub- 
ject, " One God and one Mediator," Father Taylor 
followed in prayer, thanking God for the second part 
of the sermon. " The first part," he said, " is un- 



necessary, for all hnoio that there is a God. May 
God bless the second part to the congregation 1 " 

3666. MEDITATION, anJ death. Foster the 
essayist's natural tendency to solitary meditation 
never showed itself more strikingly than in his last 
hours. Aware of the near approach of death, he 
requested to be left entirely alone, and was found, 
shortly after he had expired, in a composed and con- 
templative attitude, as if he had thought his way 
to the mysteries of another world. 

3667. MEDITATION, and prayer. "During his 

seclusion at Enderley," writes one of the biographers 
of Robert Hall, " almost entirely without society, 
he spent much of his time in private devotion, and 
not infrequently set apart whole days for prayer 
and fasting — a practice which he continued to the 
end of life, deeming it essential to the revival and pre- 
servation of personal religion. When able to walk 
he wandered in the fields and sought the shady 
grove, which often echoed with the voice of prayer 
and witnessed the agony of his supplications. He 
was frequently so absorbed in these sacred exercises 
as to be unaware of the approach of persons pass- 
ing by, many of whom recollected with deep emotion 
the fervour and importunity of his addresses at the 
mercy- seat, and the groanings which could not be 
uttered. His whole soul appears, indeed, to have 
been in a state of constant communion with God ; 
his lonely walks amid the woodland scenery were 
rendered subservient to that end, and all his paths 
were bedewed with the tears of penitential prayer. 
Few men have spent more time in private devotion, 
or resorted to it with more relish, or had a deeper 
practical conviction of its benefits and its pleasures, 
as well as of its obligation as a duty binding upon 
all." — Rev. Joseph Cook. 

3668. MEDITATION, Influence of. "I lived 
alone," writes Channing, in mature life, speaking of 
his experience when a tutor at Richmond at the 
age of eighteen, "too poor to buy books, spending 
my days and nights in an outbuilding, with no one 
beneath my roof except during the hours of school. 
There I toiled as I have never done since. With 
not a human being to whom I could communicate 
my deepest thoughts and feelings, I passed through 
intellectual and moral conflicts so absorbing as 
often to banish sleep and to destroy almost wholly 
the power of digestion. I was worn well-nigh to 
a skeleton. Yet I look back on those days and 
nights of loneliness and frequent gloom with thank- 
fulness. If I ever struggled with my whole soul 
for purity, truth, and goodness, it was there. There, 
amidst sore trials, the great question, I trust, was 
settled within me, ivhet/ier I would obey the higher 
or lower principles of my nature — whether I would 
be the victim of passion or the free child and servant 
of God. It is an interesting recollection that this 
great conflict was going on within me, and my mind 
receiving an impulse toward the perfect, without a 
thought or suspicion of one person around me as to 
what I was experiencing." — Rev. Joseph Cook. 

3669. MEDITATION, necessary in a minister. 

Anxious to give his people on the Sabbath what had 
cost him somewhat, he never, without an urgent 
reason, went before them without much previous 
meditation and prayer. His principle on this sub- 
ject was embodied in a remark he made to some of 
us who were conversing on the matter. Being asked 
his view of diligent preparation for the pulpit, he 



MEDITATION 



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MEMORY 



reminded us of Exodus xxvii. 20 : il Beaten oil — 
beaten oil for the lamps of the sanctuary." — Memoir 
of Robert Murray M l Chtyne 

3670. MEDITATION, Need and use of. I owe 

much to many hours, and even days, spent alone, 
under an old oak-tree by the River Medway. 
Happening to be somewhat indisposed at the time 
when I was leaving school, I was allowed consider- 
able leisure, and armed with an excellent fishing- 
rod, I caught a few small fishes, and enjoyed many 
day-dreams, intermingled with searchings of heart, 
and much ruminating of knowledge acquired. If 
boys would think, it would be well to give them 
less class work and more opportunity for thought. — 
Spurgeon. 

3671. MEDITATION, what it is. Whoever has 
pondered long over a plan which he is anxious to 
accomplish, without distinctly seeing at first the 
way, knows what meditation is. It was in this 
way that one of the greatest of English engineers, 
a man uncouth, and unaccustomed to regular dis- 
cipline of mind, is said to have accomplished his 
most marvellous triumphs. He threw bridges over 
almost impracticable torrents, and pierced the eternal 
mountains for his viaducts. Sometimes a difficulty 
brought all the work to a pause ; then he would 
shut himself up in his room, eat nothing, speak to 
no one, abandon himself intensely to the contempla- 
tion of that on which his heart was set, and at the 
end of two or three days would come forth serene 
and calm, walk to the spot, and quietly give orders 
which seemed the result of superhuman intuition. 
Robertson. 

3672. MEEK, Who are the? A missionary in 
Jamaica was once questioning the little black boys 
on the meaning of Matthew v. 5, and asked, " Who 
are the meek ? " A boy answered, " Those who give 
soft answers to rough questions." 

3673. MEEKNESS, and affection, Power of. 

Once, in Holland, a person of high rank invited Ter- 
steegen to be his guest. This individual imagined 
himself to have attained to a state of peculiar in- 
ward peace, and therefore took occasion during 
dinner .to criticise Tersteegen for being too active, 
and for not sufficiently knowing the ground on 
which he wrought. Tersteegen "attended meekly 
and silently to all that was said ; but when dinner 
was over he offered up a fervent prayer, in which 
he commended his host to the Lord in terms of such 
affection and compassion, that this great and warm- 
tempered man was so much struck and affected by it 
that his feelings overpowered him, and he fell upon 
the neck of his guest and begged his forgiveness. 

3674. MEEKNESS, Power of. A Swiss colporteur 
entered a three-story house, in which, according to 
the custom of the country, three different families 
lived. He began with the highest story, and sold 
copies of the Scriptures in this and in the next. 
On inquiring about the family on the ground-floor, 
he was warned not to enter, but he did enter. He 
found both the man and his wife at home. He 
offered his Bibles ; his offer was replied to with 
abuse, and a positive order to leave the house 
instantaneously ; he, however, stayed, urging them 
to buy and read God's holy Word. The man then 
rose in a violent rage, and struck him a severe 
blow on the cheek. Up to this moment the col- 
porteur stood quietly with his knapsack on his back. 



He now deliberately unstrapped it, laid it on the 
table, and turned up the sleeve of his right arm, 
all the while steadily looking his opponent in the 
face. The colporteur was a very strong man. 
Addressing his opponent, he said, "Look at my 
hand — its furrows show that I have worked ; feel 
my muscles — they show that I am fit for work. 
Look me straight in the face ; do I quail before 
you? Judge, then, for yourself if it is fear that 
moves me to do what I am about to do. In this 
Book my Master says, ' When they smite you on 
one cheek, turn to them the other also.' You 
have smitten me on one cheek ; here is the other ! 
Smite ! I will not return the blow." The man was 
thunderstruck. He did not smite, but bought the 
Book, which, under the influence of God's Spirit, 
works marvels in the human heart. 

3675. MEEKNESS, Power of. Anthony Blanc, 
one of Eelix Neff's earlier converts, was very earnest 
in winning souls to Christ. The enemies of the 
gospel were angry at his success, and used alike 
scoffs and threats against him. One night, as he 
was returning home from a religious meeting, he 
was followed by a man in a rage, who struck him 
a violent blow on the head. "May God forgive 
and bless you ! " was Anthony's quiet and Christian 
rejoinder. " Ah ! " replied his assailant furiously, 
" if God does not kill you, I'll do it myself ! " Some 
days afterwards Anthony met the same person in a 
narrow road, where two persons could hardly pass. 
" Now I shall be struck by him again," he said to 
himself. But he was surprised, on approaching, to 
see this man, once so bitter towards him, reach out his 
hand and cry to him, in a tremulous voice, "Mr. Blanc, 
will you forgive me, and let all be over ? " Thus this 
disciple of Christ, by gentle and peaceful words, had 
made a friend of an enemy. — Clerical Library. 

3676. MEMORIAL, The true. Eor the real 
monument of the heroes and martyrs that founded 
England's greatness — circumspice — if you ask where 
it is, we answer, Where is it not ? . . . No tribute 
to such men as Watt and Stephenson could equal 
that which thunders in every factory and steams 
on every sea. And so prophets and martyrs find their 
true memorial in generations drinking in their spirit 
and emulating their deeds. — John Guthrie, M.A. 

3677. MEMORY, A burdened. A dying man, 
floating about on the wreck of the Central American 
thought he heard his mother's voice saying, "Johnny, 
did you take your sister's grapes? Thirty years 
before his sister was dying of consumption and he 
had secretly eaten some choice grapes sent her by a 
friend. Eor twenty years the words had passed 
from his recollection. What have we really for- 
gotten 1 — B. 

3678. MEMORY, A sinful. I remember an old 
castle where they tell us of a foul murder com- 
mitted in a vaulted chamber, and there, they say, are 
the streaks and stains of blood on the black oak 
floor ; and they have planed and scrubbed, and 
planed again, and thought they were gone — but 
there they always are, and continually up comes 
the dull reddish black stain, as if oozing itself out 
through the boards to witness to the bloody crime 
again ! The superstitious fable is a type of the 
way in which a foul thing, a sinful and bitter 
memory, gets engrained into a man's heart. He 
tries to banish it, and gets rid of it for a while. He 
goes back again, and the spots are there, and will 



MEMORY 



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MEN 



be there for ever ; and the only way to get rid of 
them is to destroy the soul in which they are. — 
Maclaren. 

3679. MEMORY, and the Scriptures. Mr. 

Newton, telling in company, one day, how much 
his memory was decayed, "There," said he, "last 
Wednesday, after dinner, I asked a friend what 
I had been about that forenoon, for I could not 
recollect. 'Why,' said she, 'you have been preach- 
ing at St. Mary's.' Yet it is wonderful, when 
I am in the pulpit I can recollect any passage of 
Scripture I want to introduce into my sermon from 
Genesis to Revelation." 

3680. MEMORY, in another world. Some 
awakened souls told him (M'Cheyne) that since 
they were brought under concern very many ser- 
mons which they had heard from him before, and 
completely forgotten, had been brought .back to 
mind. He used to remark that this might show 
what the Resurrection Day would awaken in the souls 
of gospel-hearers. — Andrew Bonar. 

3681. MEMORY, in heaven. The late Dr. 
John Duncan, Hebrew Professor, Edinburgh, never 
doubted our mutual recognition of each other in 
the future state ; but the only way in which he 
illustrated it was by an anecdote he was fond of 
repeating : — "A pious old couple had been talking of 
the joys of heaven, and Janet said to her husband, 
* Do you think, John, we'll know one another in 
heaven ? ' John paused, laid down his pipe, and 
asked in his turn, 'Do you think, Janet, we'll 
be greater fools there than we are here ? ' He 
never cared to say any more on the subject ; this 
reply already appeared to him to settle the whole 
question. 

3682. MEMORY, Local. Some one asked Luther 
for his psalter, which was old and ragged, promising 
to give him a new one in exchange ; but the Doctor 
refused, because he was used to his own old copy, 
adding, "A local memory is very useful, and I 
have weakened mine in translating the Bible." — 
Luther's Table Talk. 

3683. MEMORY, Power of. Whoever paid a 
visit to the Exhibition of 1862 will remember 
seeing that beautiful statue of the " Wept of Wish- 
ton Wish." Wish-ton Wish is the name of a val- 
ley in which the old Puritans settled. " The wept 
one" was stolen by Indians from her parents 
when scarcely out of her infancy. After living long 
amongst savages, she shared their enmity against 
the whites, carrying the bow, using the scalping- 
knife, until at last, taken captive, she was brought 
to the home of her parents, but she knew them not. 
Presently the mother happened to sing the song she 
had sung to her children in infancy. The wistful 
eye of the maiden filled with wonder ; the song fell 
familiarly on her ears, and awoke the memories of 
forgotten days. — Denton. 

3684. MEMORY, Reproductive power of. As 

the child, flashing about him a bit of burning stick, 
may seem to make a circle of flame, because the 
flame-point moves so quickly, so memory, though 
it does go from point to point, and dwells for some 
inconceivably minute instant on each part of the 
remembrance, may yet be gifted with such light- 
ning speed, with such rapidity and awful quickness 
of glance, as that to the man himself the effect shall 



be that his whole life is spread out there before him 
in one instant, and that he, God-like, sees the end 
and the beginning side by side. — Maclaren. 

3685. MEMORY, Sting of. De Quincey, a pro- 
found observer upon the subject, says that when 
under the influence of opium the most trifling 
incidents of his early life would pass again and 
again before his distempered vision, varying their 
form, but the same in substance. These incidents, 
which were originally somewhat painful, would 
swell into vast proportions of agony and rise into 
the most appalling catastrophies. — T. T. Munger. 

3686. MEMORY, Torment of. It is said that 
Theodoric, after ordering the decapitation of Lysi- 
machus, was haunted in the middle of his feasts by 
the spectre of a gory head upon a charger. And 
how often must a nobler head than that of Lysima- 
chus have haunted a more ignoble prince than Theo- 
doric as he sat at meat and muttered shudderingly 
aside, " It is John, whom I beheaded ! " — Rev. H. R. 
Haweis. 

3687. MEN, and money. An Athenian who was 
hesitating whether to give his daughter in marriage 
to a man of worth with a small fortune, or to a rich 
man who had no other recommendation, went to 
consult Themistocles on the subject. " I would 
bestow my daughter," said Themistocles, "upon a 
man without money rather than upon money with- 
out a man." 

3688. MEN, Equality among. When Dr. J ohn- 
son was paying court to Mrs. Porter, whom previous 
experience did not disincline to a second matri- 
monial experiment, the honest scholar thought it no 
more than fair to hint at some of his antecedents — 
a degree of honesty which is not always observable 
in more modern marriages. He told her plainly 
that he was of mean extraction, that he had no 
money, and that one of his uncles had been hanged. 
The sensible woman responded that she had no more 
money than he, and that though none of her rela- 
tives had been hanged, she had several who ought 
to he ! 

3689. MEN, Estimate of. Diogenes, thinking he 
had found in the Spartans the greatest capacity for 
becoming such men as he wished, is reported to have 
said, "Men, I have found nowhere; but children, at 
least, I have seen at Lacedsemon." 

3690. MEN, God-appointed. Mr. Moody applied 
for admission to a New England Church when a 
young man, but was kept waiting for a year be- 
cause he did not know enough of the doctrines. In 
less than a year after his admission he had com- 
menced in his adopted city a work for Christ whose 
far-reaching influence is not surpassed by any pastor 
in the place. The God who passed by the seven 
manly sons of Jesse, and chose for royal honours 
the ruddy-faced boy brought in haste from the 
sheep-fold, puzzles us as much as He did David's 
father by His singular method of selection. He 
sets aside America's trained statesmen^ and com- 
missions the rail-splitter to be her emancipator. He 
leaves Erasmus in his scholarship, and calls the 
singer-boy of Mansfield to liberate Europe. He 
selects not from the bishops and deans and 
canons of England's favoured Church, but from 
her corps of unhonoured and imperfectly educated 
school ushers, the Spurgeon whose voice reaches most 

2 £ 



MEN 



( 336 ) 



MERCIES 



effectually the masses. What was once said by a 
famous divine of a celebrated revival preacher may 
be said of nearly all the men that God honours : " I 
do not doubt that God blesses his work, but I can- 
not see why." And His schooling of His servants 
is as singular as His selection. The most effectual 
temperance lecturer of England or America was 
picked from the gutter. The great reformer of the 
Church was educated a monk. The emancipator 
of America was born in a slave state. Paul sat at 
the feet of Gamaliel. Moses was brought up in 
Egypt. — Lyman Abbott. 

3691. MEN, how raised. A stranger passing 
through one of the mountain towns in New Eng- 
land, U.S., inquired, "What can you raise here ?" 
The answer was, " Our land is rough and poor ; we 
can raise but little produce, and so we build school- 
houses and churches and raise men." 

3692. MEN, influence one upon another. The 

King (George III.), when in conversation with Dr. 
Johnson, observed that Pope made Warburton a 
bishop. "True, sir," said Johnson; "but War- 
burton did more for Pope — he made him a Chris- 
tian I " — Percy Anecdotes. 

3693. MEN, Insignificance of. A Sultan, amus- 
ing himself with walking, observed a dervish sitting 
with a human skull in his lap, and appearing to be 
in a profound reverie. His attitude and manner 
surprised the Sultan, who demanded the cause of 
his being so deeply engaged in reflection. " Sire," 
said the dervish, "this skull was presented to me 
this morning, and I have from that moment been 
endeavouring, in vain, to discover whether it is the 
skull of a powerful monarch like your Majesty, or 
of a poor dervish like myself." 

3694. MEN, may need masters, not slaves. 

When Diogenes had been captured by pirates, and 
was about to be sold as a slave, he pointed to a 
Corinthian, very carefully dressed, saying, "Sell 
me to that man ; he wants a master." His wish 
was granted, and the Corinthian found ere long- 
that the slave was really his master. He who lived 
in a tub had more influence than the man from a 
palace. If your will is weak, then strengthen it by 
doing God's will. 

3695. MEN, reap as they sow. There was once 
a man. who had an only son, to whom he was very 
kind, and gave everything that he had. When his 
son grew up and got a house he was very unkind 
to his poor old father, whom he refused to support, 
and turned out of the house. The old man said to 
his grandson, " Go and fetch the covering from my 
bed, that I may go and sit by the wayside and 
beg." The child burst into tears, and ran for the 
covering. He met his father, to whom he said, " I 
am going to fetch the rug from my grandfather's 
bed, that he may wrap it round him and go a- 
begging ! " Tommy went for the rug, and brought 
it to his father, and said to him, " Pray, father, cut 
it in two ; the half of it will be large enough for 
grandfather, and perhaps you may want the other 
half when I grow a man and turn you out of 
doors. " 

3696. MEN, should be what they seem. " What 
are you % " roared Baron Piatt to a burly witness 
some six feet high, who spoke with the voice of a 
maiden. " I am a butcher, my lord," replied the 



witness, in a whisper. " Then if you are a butcher, 
man, speak like a butcher, can't jou ? " 

3697. MEN, Treatment of. Once, when Aris- 
totle was sick, he said to the doctor, " Do not treat 
me as you would a driver of oxen or a digger, but 
tell me the cause, and you will find me obedient." 

3698. MEN, what they desire. St. Augustine 
hath the story of a historical mountebank that, to 
get spectators and money by them, promised to tell 
them the next day what they most desired. The 
theatre being full of people, and their minds full of 
expectation, what was the device ? " You would all 
buy cheap and sell dear." Now if he had told them, 
" You would all be happy," this had been a full satis- 
faction. Blessedness is every man's desire ; now 
whosoever hath the sun hath the light of the sun, 
he cannot want water that hath the fountain, and 
he that hath God shall be sure of blessedness. — 
T. Adams. 

3699. MEN, Worth of. A devotee to Mammon 
once received a lesson from John Bright, who did 
not seem to pay to him, the possessor of the purse, 
sufficient homage. The rich man pompously said, 
" Do you know, sir, that I am worth a million 
sterling?" "Yes," said the irritated but calm- 
spirited respondent, " I do ; and I know that it is 
all you are worth." — Wit and Wisdom. 

3700. MENTAL occupations, Meanness of some. 

You will have read, in Todd's "Student's Manual," 
that Harcatius, King of Persia, was a notable mole- 
catcher ; and Briantes, King of Lydia, was equally 
au fait at filing needles ; but these trivialities by 
no means prove them to have been great kings. 
It is much the same in the ministry ; there is such a 
thing as meanness of mental occupation unbecoming 
the rank of an ambassador of heaven. — Spurgeon. 

3701. MERCHANT, A consecrated. When a 
certain New England merchant waited on his pastor 
to tell him of his earnest desire to engage in work 
more distinctively religious, the pastor heard him 
kindly. The merchant said, "My heart is so full 
of love to God and to man that I want to spend all 
my time in talking with men about these things." 
" No," said the pastor ; " go back to your store, and 
be a Christian over your counter. Sell goods for 
Christ, and let it be seen that a man can be a 
Christian in trade." Years afterwards the mer- 
chant rejoiced that he had followed the advice, 
and the pastor rejoiced also in a broad-hearted and 
open-handed brother in his church, who was awake 
not only to home interests, but to those great enter- 
prises of philanthropy and learning which are the 
honour of our age. — Clerical Library. 

3702. MERCIES denied, a benefit. A few years 
ago a pious man at Gravesend had retired to rest 
late on the Saturday night, having first secured the 
doors and windows of his house and shop. Weary, 
however, as he was with the labours of the week, 
he found it impossible to sleep ; and having tossed 
about in his bed for an hour or two without rest, 
he resolved to rise and spend an hour in the perusal 
of his Bible, as preparatory to the engagements of 
the Sabbath. He went downstairs with the Bible 
under his arm, and advancing towards one of the 
outer doors, he found several men who had broken 
into the house, and who, but for this singular inter- 
ruption, would probably, in a very short period, have 



MERCIES 



V 387 ) 



MERCY 



deprived him of the whole of his property. While 
Jehovah "giveth His beloved sleep," He sometimes 
withholds it, that His mercy may be conspicuously 
displayed. 

3703. MERCIES, still left. There was a man 
who came over from New York some years ago, 
and threw himself down on the lounge in his house, 
and said, "Well, everything's gone." They said, 
"What do you mean?" "Oh," he replied, "we 
have had to suspend payment ; our house has gone 
to pieces — nothing left." His little child bounded 
from the other side of the room and said, "Papa, 
you have me left." And the wife, who had been 
very sympathetic and helpful, came up and said, 
"Well, my dear, you have me left." And the old 
grandmother, seated in a corner of the room, put 
up her spectacles on her wrinkled forehead and said, 
"My son, you have all the promises of God left." 
Then the merchant burst into tears and said, 
" What an ingrate I am ! I find I have a great 
many things left. God, forgive me." — Talmage. 

3704. MERCY, A ministry of. The great Civil 
War in America did not lack Florence Nightingales 
of as strong and tender heart as hers. . . . When 
the three days' fighting at Gettysburg was over 
twenty thousand young men — the flower of both 
North and South — were left on the field. There 
for days and nights many of them lay before they 
could all be transported to a distant hospital. But 
their feeble cries did not waste their wail upon 
the midnight or mid-day air alone. Through all 
these burning and chilling hours of pain these 
angels of human love and Heaven's mercy walked 
among them in their sweet and gentle ministry. 
Of the most thoughtful was this — to carry about, 
with their cordials and restoratives, pencil and 
paper, to take from the closing lips of the dying his 
name, town, and state, and his last words of remem- 
brance for loved ones at home ; and then, closing 
his eyes tenderly, to write to the distant mother, 
wife, or sister the feeble utterances of the departed. 
— Elihu Burritt. 

3705. MERCY, and sin. A Welsh minister, 
speaking of the burial of Moses, said, "In that 
burial not only was the body buried, but also the 
grave and graveyard. This is an illustration of the 
way in which God's mercy buries sins. No one is 
in the funeral with Mercy, and if any should meet 
her on returning from the burial and ask her, 
" Mercy, where didst thou bury our sins ? " her 
answer would be, "I do not remember." — Clerical 
Library. 

3706. MERCY, God rich in. I asked, in New 
Hampshire, how much it took to make a farmer 
rich there ; and I was told that if a man was worth 
five thousand dollars he was considered rich. If 
a man had a good farm, and had ten thousand 
dollars out at interest, oh ! he was very rich — pass- 
ing rich. I dropped a little farther down, into 
Concord, where some magnates of railroads live 
(they are the aristocrats just now), and I found 
that the idea of riches was quite different there. 
A man there was not considered rich unless he had 
a hundred or a hundred and fifty thousand dollars, 
in pretty clear stuff. I go to New York, and ask 
men how much it takes to make one rich, and they 
say, "There never was a greater mistake made 
than that of supposing that five or six hundred 



thousand dollars make a man rich. What does 
that sum amount to ? " I go into the upper circles 
of New York, where millionaires, or men worth a 
million dollars or over, used to be considered rich ; 
and there if a man is worth five or ten millions it 
is thought that he is coming on. It is said, " He 
will be rich one of these days." When a man's 
wealth amounts to fifty or a hundred millions he is 
very rich. Now if such is the idea of riches in 
material things, what must riches be when you rise 
above the highest men to angels, and above angels 
to God ! What must be the circuit which makes 
riches ivhen it reaches Him ? And when you apply 
this term, increscent, to the Divine nature, as it 
respects the qualities of love and mercy, what must 
riches be in God, the infinite, whose experiences are 
never less wide than infinity ! What must be love 
and mercy, and their stores, when it is said that 
God is rich in them ? — Beecher. 

3707. MERCY, God's, pursues the sinner. A 

professional diver said he had in his house what 
would probably strike a visitor as a very strange 
chimney ornament — the shells of an oyster holding 
fast a piece of printed paper. The possessor of this 
ornament was diving on the coast, when he observed 
at the bottom of the sea this oyster on a rock, with 
a piece of paper in its mouth, which he detached, 
and commenced to read through the goggles of his 
head-dress. It was a gospel tract, and, coming to 
him thus strangely and unexpectedly, so impressed 
his unconverted heart that he said, " I can hold out 
against God's mercy in Christ no longer, since it 
pursues me thus." He became, whilst in the ocean's 
depth, a repentant, converted, and (as he was 
assured) sin-forgiven man. Saved at the bottom 
of the sea. — Clerical Library. 

3708. MERCY, Going to receive. When the 
Rev. T. Hooker, of New England, lay dying a friend 
standing by his bed said, " You are going to receive 
the reward of your labours." He replied " Brother. 
J am going to receive mercy." — Biography of the Rev. 
T. Hooker. 

3709. MERCY, in judgment. It is observable 
that the Roman magistrates, when they give sen- 
tence upon any one to be scourged, had a bundle of 
rods, tied hard with many knots, laid before them. 
The reason was this, that whilst the beadle was 
untying the knots, which he was to do by order, 
and not in any other hasty or sudden way, the 
magistrate might see the deportment and carriage of 
the delinquent — whether he was sorry for his fault 
and showed any hope of amendment — that then he 
might recall his sentence or mitigate his punish- 
ment ; otherwise he was corrected so much the 
more severely. Thus God in the punishment of 
sinners, — how patient is He ! how loth to strike ! 
how slow to anger ! — Spencer. 

3710. MERCY, Power of. A soldier heard of 
the severe sickness of his wife. He applied for leave 
of absence, but was refused. He left ; but was 
retaken, and brought in as a deserter. He was 
tried, found guilt}', and summoned to receive sen- 
tence. He stood perfectly unmoved while the 
officer read his fearful doom — "To be shot to 
death on the next Friday." Not a muscle twitched, 
not a limb quivered. " I deserted my colours ; I 
deserve it. Is that all, sir?" "No," replied the 
officer, " there is something more ; " and unfolding 



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a paper, he read aloud the doomed man's pardon. 
The undaunted spirit which severity had failed to 
move was completely broken down by clemency. He 
dropped to the ground, shaking, sobbing, and over- 
come ; and being restored to the ranks, proved him- 
self grateful for the mercy shown him, and was 
soon afterward promoted. 

3711. MERCY, Provision for. Abraham Lin- 
coln's doorkeeper had standing orders from him, that 
no matter, how great might be the throng, if either 
senators or representatives had to wait, or to be 
turned away without an audience, he must see, before 
the day closed, every messenger who came to him with 
a petition for the saving of life. — Little's Historical 
Lights. 

3712. MERCY, Recalling. One of the most affect- 
ing things I ever saw in my life was in the Church 
of the " Succouring " Virgin — that is, of Mary, 
the Succourer. It was, I believe, in one of the 
French cities. The whole church was filled with 
tablets. Here was one of an officer, for three days' 
deliverance, on such, and such, and such dates. 
It was a little marble slab let into the wall, in- 
scribed with letters of gold. On inquiring and com- 
paring dates, I found it was during the battle of 
Inkerman, at a time when the French army were 
in great danger. The man had been preserved ; 
and when he came back he put up in this church 
this tablet, recalling the mercy of God in sparing 
his life. Another inscription was : " My babe was 
sick ; I called to the Virgin. She heard me ; and 
my child lives." There was the tablet that cele- 
brated that event. And I could not read these 
inscriptions without having tears fall from my eyes 
like drops from a spice-bush when shaken in a dewy 
morning. — Beecher. 

3713. MESSENGER, Test of. A woman once 
brought John "Wesley a " remonstrance from the 
Lord, for laying up treasures, taking his ease, and 
caring little but for eating and drinking. " God 
knows me better," said Wesley ; " and had He sent 
you, it would have been with a more proper 
message." 

3714. MESSIAH, Christ the. At a solemn 
disputation which was held at Venice, in the last 
century, between a Jew and a Christian, the 
Christian strongly argued from Daniel's prophecy 
of the seventy weeks, that Jesus was the Messiah 
whom the Jews had long expected, from the pre- 
dictions of their prophets. The learned rabbi who 
presided at this disputation was so forcibly struck 
by the argument that he put an end to the business 
by saying, "Let us shut up our Bibles, for if we 
proceed in the examination of this prophecy it will 
make us all become Christians." — Bishop Watson. 

3715. METHODS, The two. A plain, honest 
Christian, on being called by a profligate worldling 
"a Methodist," replied, "Sir, whether you are 
aware of it or not, you are equally a Methodist 
with myself." " How ? how ? " rejoined the scoffer, 
with many oaths. " Pray be calm," said the other ; 
" there are but two methods — the method of salva- 
tion and the method of damnation. In one of these 
you certainly are ; in which I leave with you to 
decide." The scoffer was silenced. — Whitecross. 

3716. MILITARY, ambition of. None knows how 
n:uch villainy lodges in this little retired room (the 



human heart). How the Devil must chuckle at his 
success when he gets a fellow to think himself some- 
thing wonderful because he can dress in scarlet or 
blue, and have a sword by his side and a feather in 
his hat ; and when he says to him (and the poor fool 
believes it), "Your hands are far too delicate to be 
soiled by the counter and the shop ; " and then 
whispers to himself, "Keep them for blood — human 
blood ! " — Binncy. 

3717. MIND, and troubles. When I am assailed 
with heavy tribulations I rush out among my pigs, 
rather than remain alone by myself. The human 
heart is like a millstone in a mill ; when you put 
wheat under it, it turns and grinds and bruises the 
wheat to flour ; if you put no wheat, it still grinds 
on, but then 'tis itself it grinds and wears away. — 
Luther. 

3718. MIND, Change of. Dr. Lawson's call to 
Selkirk had been singularly cordial. One individual 
only was opposed to it. During a pastoral visitation 
at this person's house he entered into conversation 
with him in an easy and friendly style. His mild- 
ness, however, was not reciprocated, the individual 
seeking every opportunity to find fault with him. 
He had consented, after some solicitation, to partake 
of tea with the family. At the conclusion the un- 
gracious host accused his young pastor of uttering a 
falsehood. " I am not aware of having committed so 
grave a misdemeanour," said the minister. "Yes, 
you have ; for, when I asked you to stay and take 
tea with us, you replied that you would not, and 
yet you have done both ; is not this telling a lie ? " 
"You must have read the story," answered Dr. 
Lawson, ' : of the angels in Sodom, who, when Lot 
pressed them to enter his house and lodge with him 
during the night, refused, and said, ' Xay ; but we 
wiU abide in the street all night;' and, instead of 
doing so, when Lot pressed them much, ' They 
turned in unto him, and entered into his house ; and 
he made them a feast, and did bake unleavened 
bread, and they did eat. ' Now, do you suppose that 
these angels told a lie? " "No ; they only changed 
their minds." "And so I, too, have just changed 
my mind, and have remained to partake of your 
fare." The upbraider was undone. — Rev. Charles 
Rogers, LL.D. 

3719. MIND, Charms of. Miss Reynolds had 
toasted Goldsmith as the ugliest man of her ac- 
quaintance. Shortly after the appearance of "The 
Traveller " Dr. Johnson read it aloud from beginning 
to end in her presence. "Well," exclaimed she, 
when he had finished, " I never more shall think Dr. 
Goldsmith ugly." — Washington Irving. 

3720. MIND, fully made [up. Turning over a 
volume of valuable autographs, I came across the 
bold, manly signature of my old friend of many 
years, D wight L. Moody. Underneath was his 
favourite text, which he calls up in an emergency — 
as Napoleon used to call up Ney at critical times 
when he wanted some hard fighting done. The 
text is Isaiah i. 7 : " For the Lord God will help 
me. Therefore shall I not be confounded ; there- 
fore have I set my face like a flint ; and / huno 
that I shall not be ashamed." — Cuyler. 

3721. MIND, influence upon the body. "Your 
pulse," said the doctor, "is in greater disorder than 
it should be from the degree of fever you have. 
Is your mind at ease?" " No, it is not," was Gold- 



MIND 



( 3S9 ) 



MINISTER 



smith's melancholy answer. They are the last words 
we hear him utter in this melancholy world. — Life's 
Last Hours. 

3722. MIND, keep it well employed. The mind 
of man is like a mill, which will grind whatever 
yon put into it, whether it be husk or wheat. The 
Devil is very eager to have his turn at this mill, and 
to employ it for grinding the husk of vain thoughts. 
Keep the wheat of the Word in the mind. — Williams, 
of Wern. 

3723. MIND, not to be left untilled. Thelwall 
thought it very unfair to influence a child's mind 
by inculcating any opinions before it should have 
come to years of discretion and be able to choose 
for itself. I showed him my garden, and told him 
it was my botanical garden. " How so ? " said he ; 
" it is covered with weeds." " Oh," I replied, " that 
is only because it has not yet come to its age of 
discretion and choice. The weeds, you see, have 
taken the liberty to grow, and I thought it unfair 
in me to prejudice the soil towards roses and straw- 
berries. — Coleridge's Table Talk. 

3724. MIND, should be clear of idle habits. In 

a certain chamber which I saw at Beaulieu, in the 
New Forest, a cobweb is never seen. It is a large 
lumber-room, and is never swept ; yet no spider 
ever defiles it with the emblems of neglect. It is 
roofed with chestnut, and for some reason — I know 
not what — spiders will not come near that wood by 
the year together. The same thing was mentioned 
to me in the corridors of Winchester School ; I was 
told, "No spiders ever come here." Our minds 
should be equally clear of idle habits. — Spurgeon. 

3725. MIND, standard of the man. Dr. Watts 
was remarkable for the vivacity of his conversational 
powers, which he nevertheless exercised with great 
modesty. Being one day in the company of some 
friends, he overheard a stranger say, "What, is 
that the great Dr. Watts ? " The Doctor, who was 
of low stature, turning to the gentleman from whom 
the exclamation of surprise had emanated, good- 
humouredly repeated the following appropriate verse 
from one of his lyric poems : — 

" Were I so tall to reach the Pole, 
Or mete the ocean with my span, 
I must be measured by my soul ; 

The mind's the standard of the man." 

3726. MINISTER, A faithful The inhabitants 
of the city of Thesus, being besieged by the Athe- 
nians, made a law that whosoever would motion a 
peace to be concluded with the enemy should die 
the death. Their city began to be distressed and 
the people to perish with the sword and famine. 
Hegetorides, a citizen, pitying the estate of his 
country, took a halter about his neck, came to the 
judgment-place, and spake — " My masters,deal with 
me as you will ; but in any case make peace with 
the Athenians, that my country may be saved by 
my death ! " My case is like this man's. I know 
not my danger in these things. I see you, my dear 
and native countrymen, perish — it pitieth me. I 
come with a rope about my neck to save you. How- 
soever it goeth with me, I labour that you may have 
the gospel preached among you. Though it cost my 
life, I think it well bestowed \—John Penry {Welsh 
Martyr, 1588). 

3727. MINISTER, A faithful. An eminent minis- 



ter was once driven from a church in. this state by 
the majority of that church, who refused to sustain 
his bold preaching against balls and wine frolics. 
After he left them their vine was blighted, and no 
Divine blessing attended their worship or their work. 
At length they recalled him to their pulpit ; he 
preached more pungently than before against worldly 
conformities, and glorious revivals made that church 
a " fruitful field." — Cuyler. 

3728. MINISTER, A faithful. Mr. Fletcher was 
once offered the parish of Durham ; but he rejected 
it, saying, " There is too much money, and too little 
labour." He was then offered Madeley, with but 
half the salary, its vicar being glad to vacate it for 
Durham. Here Mr. Fletcher lived happily and 
died blessed. 

3729. MINISTER, Duties of. Dr. Lindsay Alex- 
ander was once conversing with a successful mer- 
chant. The merchant said to him, " If it is a fair 
question, what do you get ? " He told him. "Well," 
he answered, " is that all you get ? And what do 
you do for that ? " "In the first place," said Mr. 
Alexander, " I compose and write what would be 
fully two pretty thick octavo volumes — about as 
much as any literary man, bending over his pen, 
thinks of doing, and more than some do, in a year ; 
in the next place, I have to do as much speaking 
every week as a lawyer at the bar in good practice ; 
then, in the third place, to do as much visiting as 
a surgeon in average practice would do ; and, in 
the next place, I think I write as many letters as 
many of you great merchants do." The merchant 
replied, " Well, they may say as much as they please 
about ministers getting too much for their work, 
but none of us would do half your work for four 
times your pay." , 

3730. MINISTER, Going to hear. A lady who 
was present at the Lord's Supper, where the Rev. 
Ebenezer Erskine was assisting, was much impressed 
by his discourse. She went again the next Sabbath 
to hear him. But she felt none of those strong im- 
pressions she experienced on the former occasion. 
Wondering at this, she called on Mr. Erskine, and 
stating the case, asked what might be the reason 
of such a difference in her feelings. He replied, 
" Madame, the reason is this — last Sabbath you went 
to hear Jesus Christ ; but to-day you have come to 
hear Ebenezer Erskine." 

3731. MINISTER, of death. A story is told of 
a soldier who was condemned to be shot, but after 
sentence a pardon was granted, not to be produced 
till the last moment. No one was to know anything 
about it except the commander. Accordingly the 
culprit was led to the appointed spot. His coffin was 
on the grass beside a new-cut grave ; the firing party 
was drawn up, with instructions that when the com- 
mander waved his handkerchief they were to de- 
spatch their victim. The eyes of the doomed man 
were bandaged, and he knelt down before the flash- 
ing row of muskets pointed at his heart. The eyes 
of the firing party were fixed on the commander for 
the signal, and he put his hand into his breast to 
draw forth the pardon. Jn his confusion he drew 
forth hh handkerchief ; on the instant the hoarse 
rattle of the muskets woke the echoes, the curling 
smoke filled the air, and the soldier lay a bleeding 
corpse prone on the ground beside the new-made 
grave. Think of the remorse of the commander at 



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his fatal error ! Even such must be the result and 
such the remorse of that minister who forgets his 
theme in his anxiety about himself. He may be the 
appointed herald of pardon, but the actual minister 
of death. 

3732. MINISTER, Humility in. The Rev. S. 
Pearce, being one week-day evening in London, 
asked a friend where he could hear a good sermon. 
Two places were mentioned. " Well," said he, 
" tell me the characters of the preachers, that I may 

choose." "Mr. D ," said his friend, "exhibits 

the orator, and is much admired for his pulpit 
eloquence." "And what is the other ?" "Why, I 

hardly know what to say of Mr. C ; he always 

throws himself in the background, and you see his 
Master only." "That's the man for me, then," 
said the amiable Pearce ; " let us go and hear him." 

3733. MINISTER, Prayer for unconverted. The, 
Rev. Solomon Stoddard, the predecessor of the far- 
famed President Edwards, was engaged by his 
people on an emergency. They soon found them- 
selves disappointed, for he gave no indications of 
a renewed and serious mind. In this difficulty their 
resource was prayer. They agreed to set apart a day 
for special fasting and prayer, in reference to their 
pastor. Many of the persons meeting for this pur- 
pose had necessarily to pass the door of the minister. 
Mr. -Stoddard hailed a plain man whom he knew, and 
addressed him, " What is all this 1 What is doing 
to-day?" The reply was, " The peojole, sir, are all 
meeting to pray for your conversion." It sank into 
his heart. He exclaimed to himself, " Then it is 
time I prayed for myself ! " He was not seen that 
day. He was seeking in solitude what they were 
asking in company ; and, " while they were yet 
speaking," they were heard and answered. The 
pastor gave unquestionable evidence of the change ; 
he laboured amongst a beloved and devoted people 
for nearly half a century, and was, for that period, 
deservedly ranked among the most able and useful 
of Christian ministers. 

3734. MINISTER, Praying for. One of the 

greenest spots upon earth was the parish of St. 
Peter's, Dundee, when the lovely M'Cheyne was 
its pastor. He thus records in his diary the spirit of 
prayer which prevailed among his people : — " Many 
prayer-meetings were formed, some of which were 
strictly private, and others, conducted by persons 
of some Christian experience, were open to persons 
under concern at one another's houses. At the 
time of my return from the mission to the Jews I 
found thirty-nine such meetings held weekly in con- 
nection with the congregation. 

3735. MINISTER, Unconverted. Dr. Chalmers 
became a preacher, alas ! hefore he became a Chris- 
tian. It is said that after his first settlement, and 
when botany had proved to him an all-engrossing 
pursuit, he was followed one Sunday morning by 
his beadle, and reminded of the fact he had for- 
gotten, that it was the hour for public worship. 
Dr. Chalmers hastened into the pulpit, and as he 
took off his hat the flowers he had been culling 
fell out upon his face, exhibiting the evident indica- 
tions of the manner in which he had been just 
engaged. After his settlement at Kilinany his 
preaching ran mainly upon moral proprieties, and 
he was ignorant of the great peculiarities which 
the gospel enshrines and discovers. Here, however, 



it pleased God to meet with him, and for the rest 
of his ministry few men could have been more 
faithful to central truth than he. 

3736. MINISTERIAL duties, unfulfilled. I 

heard of a Bishop of England that went on visita- 
tion. And as it was the custom when the Bishop 
should come to be rung into the town, the great 
bell's clapper was fallen down, the tyall was broken, 
so that the Bishop could not be rung into the town. 
There was a great matter made of this, and the 
chiefs of the parish were much blamed for it in the 
visitation. The Bishop was somewhat quick with 
them, and signified that he was much offended. 
They made their answers, and excused themselves 
as well as they could. "It was a chance," said 
they, " that the clapper brake, and we could not 
get it mended by-and-by ; we must tarry till we 
can have it done ; it shall be amended as shortly 
as may be." Among the others there was one wiser 
than the rest, and he comes up to the Bishop. 
"Why,- my lord," said he, "doth your lordship 
make so great a matter of the bell that lacketh his 
clapper? Here is a bell," said he, and pointed to 
the pulpit, "that hath lacked a clapper this twenty 
years. We have a parson that fetcheth out of this 
benefice fifty pound (equal to £750) every year, but 
we never see him." — Latimer. 

3737. MINISTERIAL success, Secret of. An 

old man" who kept a toll-bar, being asked by a 
traveller how a clei-gyman who lived in the neigh- 
bourhood was getting on, "He must get on," was 
the reply ; " for he lays at sin as if he were knock- 
ing down an ox." 

3738. MINISTERS, Apparent fervour of some. 

It is applicable to some ministers what is observed 
of the carbuncle. By its colour, lustre, and fiery 
sparklings it seems to be actually on fire, but has 
only the name and appearance of it. — Dr. William 
Bates. 

3739. MINISTERS, Dangers of. An old "Chris- 
tian of Elberfeld was in the habit of making various 
notes in the margin of his Bible. Thus by our 
Lord's question, " Where are the nine ? " he had 
written'the folio wing'words : — "I will tell thee, Lord 
Jesus; they have remained with the priests." Well, 
ministers cannot always prevent people from stop- 
ping with them instead of pushing on towards 
Christ, but all their endeavour and desire should 
surely be to lead the souls away from men, even 
unto Christ Himself. — Pastor Funcke. 

3740. MINISTERS, how do they live ? I wonder 

whether some of the people who come to hear 
Christ's servants ever ask themselves the question, 
"How do these ministers lire and pay their way ? " 
" I thought they preached for souls," said one of 
these spiritual mendicants to Mr. Spurgeon, who 
required an able and intelligent preacher for the 
munificent sum of £60 a year. "So they do," 
replied the famous preacher; " but they would need 
some thousands of souls of your size to keep them 
from starving." — Henry Varley. 

3741. MINISTERS, must put away morose 

habits. At the Synod of Moscow, held by King 
Goutran A.D. 585, bishops were forbidden to keep 
dogs in their houses, or birds of prey, lest the poor 
should be bit by these animals instead of being fed. 
Should not all ministers be equally concerned to 



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chase away all morose habits, angry tempers, and 
repulsive manners, which might discourage the ap- 
proach of inquiring souls who desire to know of us 
the way of salvation ? 

3742. MINISTERS, must remember the ignorant. 

When I preach I sink myself deep down. I regard 
neither doctors nor magistrates, of whom are here 
in this church above forty ; but / have an eye to the 
multitude of young people, children, and servants, of 
whom are more than two thousand. I preach to 
those, directing myself to them that have need 
thereof. Will not the rest hear me % The door 
stands open unto them ; they may begone. — Luther. 

3743. MINISTERS, must remember the ignorant. 

The great bell of Moscow is too large to be hung ; 
the question arises, What was the use of making it ? 
Some preachers are so learned that they cannot 
make themselves understood, or else cannot bring 
their minds to preach plain gospel sermons ; here, 
too, the same question might be asked. — Spurgeon. 

3744. MINISTERS, need extra grace. I was in 

Cologne on a very rainy day, and I was looking out 
for similes and metaphors, as I generally am ; but I 
had nothing on earth to look at in the square of the 
city but an old pump, and what kind of a simile I 
could make out of it I could not tell. All traffic 
seemed suspended, it rained so hard ; but I noticed 
a woman come to the pump with a bucket. Pre- 
sently I noticed a man come in with a bucket ; nay, 
he came with a yoke and two buckets. As I kept 
on writing and looking out every now and then, I ! 
saw the same friend with the often-buckets and 
blue blouse coming to the same pump again. In 
the cours» of the morning I think I saw him a 
dozen times. I thought to myself, "Ah, you do 
not fetch water for your own house, I am persuaded ; 
you are a water-carrier ; you fetch water for lots of 
people, and that is why you come oftener than any- 
body else." Now, there was a meaning in that at 
once to my soul, that, inasmuch that I had not only ! 
to go to Christ for myself, but had been made a 
water-carrier to carry the water of everlasting life 
to others, I must come a great deal oftener than 
anybody else. — Spurgeon. 

3745. MINISTERS, Pay of. Ministers are not 
as well paid as cricket -players, and for a good 
reason — religion is not the national game. The 
utmost a minister can say is what the farmer said 
of his cow when grazing on the bare top of a lofty 
hill, ' 1 If she has a poor pasture, she has a fine 
prospect." — Dr. Macfadyen. 

3746. MINISTERS, Payment of. It must be 
remembered as among the anomalies of Welsh reli- 
gious life, that it combines an insatiable appetite for 
sermons with a marvellous disregard for the tem- 
poral comfort of the preacher. On one occasion a 
woman said to Mr. Evans, as he came out of the 
pulpit, "Well, Christmas Evans, we are back with 
your stipend ; but I hope you will be paid at the 
Resurrection. You have given us a wonderful ser- 
mon." "Yes, yes," was his quick reply; "no 
doubt of that ; but what am I to do till I get 
there? And there is the old white mare that 
carries me — what will she do ? Eor her there will 
be no Resurrection. But what will you do ? What 
reward will you get for your unfaithfulness at the 
Resurrection ? It's hard, but I shall get on at the 
Resurrection ; but you, who got on so well in the 



world, may change places with me at the Resurrec- 
tion." — Life of Christmas Evans. 

3747. MINISTERS, Petrified. At Antwerp Fair, 
among many curiosities advertised by huge paintings 
and big drums, I observed a booth containing "a 
great wonder," to be seen for a penny a head ; it 
was a petrified man. I did not expend the amount 
required for admission, for I had seen so many 
petrified men for nothing, both in and out of the 
pulpit — lifeless, careless, destitute of common sense, 
and altogether inert, though occupied with the 
weightiest business which man could undertake. — 
Spurgeon. 

3748. MINISTERS, should be picked men. It 

is said of the Egyptians that they chose their priests 
from the most learned of their philosophers, and 
then they esteemed their priests so highly that they 
chose their kings from them. We require to have 
for God's ministers the pick of all the Christian 
host ; such men, indeed, that if the nation wanted 
kings they could not do better than elevate them 
to the throne. — Spurgeon. 

3749. MINISTRY, and degrees. A young man 
who was torn between his friends and his conscience 
once wrote to Whitefield, his spiritual father, on 
the subject of taking a degree before he commenced 
preaching, when that noble man replied, " The 
highest degree on earth is to be a mobbed, stoned, 
pelted Methodist preacher ; — you may die with the 
blood of souls on you before you get a degree ; — go 

! and preach the gospel." — Denton. 

3750. MINISTRY, and reality. "My lord," 
said Betterton, the tragedian, to a bishop who was 
conversing with him on the different effects pro- 
duced by acting and preaching, " the stage would 
soon be deserted if the actors spoke like preachers. 
We players speak of things imaginary as though 
they were real, and too many of the clergy speak of 
things real as though they were imaginary." 

3751. MINISTRY, Call to. A good Methodist 
elder was listening to a young mechanic, who thought 
he had a call to give up his shop and go to preaching. 
"I feel," said the young ardent, "that I have a call 
to preach." Hast thou noticed whether people seem 
to have a call to hear thee ? " said the shrewd old man. 
"I have always noticed that a true call of the Lord 
may be known by this, that people have a call to 
hear thee." — Denton. 

3752. MINISTRY, Difficulties of. Writing in 
those early times from the then West, a man said, 
" Send us a minister who can swim." The question 
was asked, what was meant by such a request as 
that. The reply came, " The last man we had, in 
order to keep an appointment, had to cross a fierce, 
rushing stream, and he was drowned in the attempt. 
Send us a man who can swim." — Talmage. 

3753. MINISTRY, Difficulties of. It was by 

suffering (he was laid aside for two years from active 
duties) he was being prepared for the work of his 
life. Long after, in the busy Canonbury days, Dr. 
Raleigh mentioned to one of his deacons the reluc- 
tance he felt when he saw it his duty to point out to 
young men who aspired to the office of the ministry 
the difficulties and trials of the vocation. " They 
come here," he said, " and they see the place crowded; 
they hear me preach, and it all seems easy and 
natural ; and straightway they get a desire to do 



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the same. Ah ! they little know what it has cost 
me to attain to this ! " — Life of Dr. Raleigh. 

3754. MINISTRY, ended. We have heard of a 
clergyman, now departed, who, during a lengthened 
ministry, had maintained a most respectable name 
as a steward of God's mysteries. He was seized 
with a serious illness. A brother in the ministry, 
who frequently was at his bedside, found him now, 
as the realities of eternity began to come very near, 
in not a little spiritual darkness. Text after text of 
the Word was quoted ; but still no light. At last, 
one morning early, as the brother, who had left him 
the night before in this state, returned to the sick- 
chamber, he was saluted by a voice of gladness. 
"Now/' said the joyful man, "all is well." The 
window of the room looked out to the street, where 
there were passing at the time many of the people 
to their work. The clergyman looked at them — 
they were part of his own flock ; his eyes filled with 
tears ; his bowels were yearning over them, and he 
exclaimed, " Now I could 'preach ! " His former 
preaching he did not deem preaching at all. But 
his course was ended. He never rose from that 
bed. — Hoic to Preacli. 

3755. MINISTRY, Faithfulness in. The old 

coloured preacher was wise in his generation who 
absolutely refused to preach on the sin of robbing 
hen-roosts, because it always produced a coldness in 
the congregation to preach on such matters. One 
of the foremost ministers in our Church made him- 
self so obnoxious to the gospel-hungry soul of one of 
the legal lights of his congregation, by preaching 
frequently on the duty of Christian giving, that he 
drove him to complain mournfully, "We want a 
minister who will preach the gospel ! " 

3756. MINISTRY, how it should be carried on. 

Passing through the chambers of the factory at 
Sevres, we observed an artist drawing a picture 
upon a vase. We watched him for several minutes, 
but he appeared to be quite unconscious of our obser- 
vation. Parties of visitors passed through the room, 
glanced at his work more or less hurriedly, and 
made remarks; but he, as a deaf man, heard not, and 
as a dead man regarded not. Why should he ? Had 
he not royal work on hand ? What mattered to him 
the approbation or the criticism of passers-by ? They 
did not get between him and the light, and therefore 
they were no hindrance, though they certainly were 
no help. " Well," thought we, "after this fashion 
should we devote our heart and soul to the ministry 
which we have received. This one thing I do." — 
Clerical Library. 

3757. MINISTRY, Love of. I know the solitary 
vale in my native land which was ransacked and 
spoiled by a troop of murderous horsemen, which 
the people bore patiently until their godly minister 
was driven with the rest of the spoil ; and I know 
well the proud eminence, the northern barrier of the 
valley, whereon the people, shrouded in the mists of 
the morning, gathered themselves to the rescue of 
the beloved man ; and when the cloud rolled its 
skirts from around the ministers of Heaven's ven- 
geance, there they stood, to dispute it with the 
armed and embattled chivalry of hell, and broke 
them in their godly wrath as the potsherd is broken 
in pieces, and in their fury dashed the horse and 
his rider into the abyss which yawned beneath to 
.receive the sons of Belial. It was not the man but 



the Word of God which moved the people so. The 
Word of God was very precious to their souls. For 
I have seen in the same valley the close amphi- 
theatre of rocks, where they were seen to sit shrouded 
in twilight, with the stream rushing amongst their 
feet, to listen to their pastor's voice, their only earthly 
possession, which truly they would not part with, and 
see suffocated with a burning brand, but preferred 
rather to die. And the Lord delivered their enemies 
into their hands and saved their beloved preachex\ 
— Edward Irving. 

3758. MINISTRY, may be short yet precious. 

The less than one year's ministry of the Rev. Thomas 
Spencer, who was drowned while bathing in the 
Mersey, is still remembered after the lapse of more 
than half a century. Its tragic termination made its 
memory more widely and lastingly known. Imme- 
diately before leaving his home for bathing he had 
repeated the hymn beginning with the words, " God 
moves in a mysterious way." — Spencer Pearsall. 

3759. MINISTRY, not to be judged by its popu- 
larity. J ohn Foster was wont to say that he was 
never asked twice to occupy the same pulpit ; yet 
who will deny that J ohn Foster was an able minis- 
ter of the New Testament ? — Dr. Parker. 

3760. MINISTRY, of love. For the purpose of 

writing out his sermons, Brousson (a proscribed 
Huguenot preacher) carried about with him a small 
board which he called his " Wilderness Table." 
With this placed upon his knees, he wrote the ser- 
mons, for the most part in woods and caves. He 
copied out seventeen of these sermons, which he sent 
to Louis XIY., to show him that what he preached 
in the deserts contained nothing but the pure Word 
of God, and that he only exhorted the people to obey 
God and to give glory to Him. . . . One would 
have expected that, under the bitter persecutions 
which Brousson had suffered during so many years, 
they would have been full of denunciation ; on the 
contrary, they were only full of love. His words 
were only burning when he censured his hearers for 
not remaining faithful to their Church and to their 
God. — Smiles, 

3761. MINISTRY. Preparation for. Among the 
early Waldenses a requisite for ordination, we are 
told, was, that the candidate be able to repeat from 
memory the four Gospels, together with all the 
Epistles and the Book of Psalms. Would that the 
same rule were enforced elsewhere to-day ! There 
might be fewer ordinations, but there would be 
better preachers of the Word of God. — H. L. 
Hastings. 

3762. MINISTRY, Requirements of. We are 

about to lose our minister here, in . We have 

a large congregation and a beautiful church. From 
what I hear, the people will be very reasonable if 
the right candidate appears. We would like a man 
as eloquent as Rev. Dr. Taylor, as spiritual as Dr. 
John Hall, a little like Moody and Beecher, and 
somewhat like Jonathan Edwards. One side aisle 
of the church believes in the Catechism, and the 
other aisle does not. Down the middle aisle they 
believe in a minister who can fill up the gallery. If 
you know of any man like this, who has married an 
un scriptural angel (because feminine), won't you tell 
the man about our church — particularly if his father- 
in-law is wealthy ? — American. 



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3763. MINISTRY, Respect for. A military friend 
of Mrs. Barrington, wife of the Bishop of Durham, 
applied to his lordship with a view to becoming 
a clergyman, thinking that the Bishop might be 
enabled to provide for him. The worthy prelate 
asked him how much income he required ; to which 
the gentleman replied that five hundred a year 
would make him a happy man ! " You shall have 
it," said the Bishop ; " but not out of the patrimony 
of the Church. I will not deprive a worthy and 
regular divine to provide for a necessitous relation. 
You shall have the sum you mention yearly out of 
my own pocket." — Clerical Anecdotes. 

3764. MIRACLE, Pretended. In the monastery 
at Isenach stands an image which I have seen. 
When a wealthy person came hither to pray to it 
(it was Mary with her child), the child turned away 
his face from the sinner to the mother ; but if the 
sinner gave liberally to that monastery, then the 
child turned to him again ; and if he promised to 
give more, then the child showed itself very friendly 
and loving, and stretched out its arms over him in 
the form of a cross. But this picture and image 
was made hollow within, and prepared with locks, 
lines, and screws, and behind it stood a knave to 
move them — and so were the people mocked and 
deceived, who took it to be a miracle ! — Luther. 

3765. MIRACLES, Necessity of a belief in. In 

conversation with a Fellow of Oxford University, 
who had attended the lectures of a celebrated pro- 
fessor there on miracles, I was told that at the 
end of the series this teacher of the young men had 
said, " Well, gentlemen, if you believe in miracles, 
you will be nothing better ; and if you do not, you 
will be nothing worse." Why, our religion rests 
on supernatural facts — the incarnation and the 
resurrection of our Lord. What could be the in- 
fluence on the minds of young men who listened 
to this teaching, and what would be the character 
of their preaching when they occupied the pulpits 
of the Church ? — Binncy. 

3766. MIRTH, and prayer. There is a story 
told of William Guthrie, author of the " Christian's 
Saving Interest," that on one occasion he had been 
entertaining a company with mirth-provoking anec- 
dotes, and being called on afterwards to pray, he 
poured out his heart with such deep-felt fervour to 
God that all were melted. When they rose from 
their knees, Durham of Glasgow, a "grave, solid 
man," as he is described, took him by the hand 
and said, " Willie, you are a happy man ; if I had 
laughed as much as you did a while ago, I could 
not have prayed for four-and-twenty hours." — Dr. 
Ker. 

3767. MIRTH, Superficial. A French physician 
was once consulted by a person who was subject to 
the most gloomy fits of melancholy. He advised 
his patient to mix in scenes of gaiety, and particu- 
larly to frequent the Italian theatre ; and added, 
"If Carlini does not dispel your gloomy complaint, 
your case must be desperate indeed." The reply 
of the patient is worthy attention. " Alas ! sir, I 
am Carlini ; and while I divert all Paris with 
mirth, and make them almost die with laughter, I 
myself am dying with melancholy and chagrin." 
A similar anecdote is related of a well-known 
English buffoon, who consulted an English physi- 
cian celebrated for eccentric advice. 



3768. MISCONCEPTIONS, Danger of. As I 

was going to the hills early one misty morning I 
saw something moving on a mountain-side, so 
strange-looking that I took it for a monster. When 
I came nearer to it I found it was a man. When 
I came up to him I found he was my brother. — 
A Welsh Preacher. 

3769. MISER, End of a. Of a miserly man who 
died of softening of the brain a local American 
paper said, " His head gave way, but his hand 
never did. His brain softened, but his heart 
couldn't." — Dr. Antliff. 

3770. MISFORTUNE, Blessings of. The steel 
that has suffered most is the best steel. It has 
been in the furnace again and again ; it has been 
on the anvil ; it has been tight in the jaws of the 
vice ; it has felt the teeth of the rasp ; it has been 
ground by emery ; it has been heated and ham- 
mered and filed until it does not know itself, and 
it comes out a splendid knife. And if men only 
knew it,, what are called their " misfortunes " are 
God's best blessings, for they are the moulding 
influences which give them shapeliness and edge, 
and durability, and power. — Beecher. 

3771. MISFORTUNE, Interest in. There is 
something amazing in the alacrity with which we 
most of us find an element of interest in the worst 
calamities of others. The daily newspaper sells a 
double edition when there is a Tay Bridge disaster, 
when a "Princess Alice" comes into a collision in 
the Thames, when a "Eurydice," with several hun- 
dred souls on board, disappears in a snow squall. — 
M. Linskill. 

3772. MISFORTUNE, Kindness in. The sur- 
vivors of the wreck of the " Medusa," on the African 
coast, after passing thirteen days on a raft, subject 
to every privation and exposed to a parching heat, 
at length were relieved from their situation, having 
lost one hundred and thirty-five out of one hundred 
and fifty. On shore they were crowded into a 
hospital where medicaments, and even the common 
necessaries of life, were wanting. An English mer- 
chant, who did good by stealth, and perhaps blushed 
to find it fame, went to see them. One of the poor 
unhappy wretches made the signal of a Freemason 
in distress ; it was understood, and the Englishman 
instantly said, " My brother, you must come to 
my house and make it your home." The French- 
man nobly replied, " My brother, I thank you ; but 
/ cannot leave my companions in misfortune.'" "Bring 
them with you," was the answer ; and the hospitable 
Englishman maintained them all until he could 
place them beyond the reach of misfortune. 

3773. MISFORTUNE, Making the best of. 

Handel's ready reply to some friends who were con- 
doling him upon the sight of rows of empty benches 
during the performance of one of his oratorios, was, 
"Never mind ; de moosic vil soundt de petter ! " — 
Musical Anecdotes. 

3774. MISFORTUNE, Making the best of. 

" The Lord hath visited me ! " (Feneberg) was his 
simple exclamation when his leg was broken. 
When they told him of the surgical decision (to take 
it off) his prayer was as simple : " Lord ! Thou 
givest faith ; but mine is very weak, even as this 
foot. Nature would willingly keep the limb ; but not 
my will, Thine be done." . . . There was a deep 



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huniout in the man, that came out in his misfortune. 
" Dear heart," he would exclaim, " I used to be 
melancholy when I had two feet. I can say now 
a broken leg is good medicine." . . . Weber, in 
Dillengen, used to say that, having been nearly 
drowned, he had got a new idea ; and Feneberg 
chuckled over that meditative professor, that the 
wooden leg gave him new ideas every day. " There 
is the economical, for I only need one stocking and 
one shoe ; there is the social, for I need go no more to 
court, for which nature never meant me ; there is 
the religious," and so on, counting them up with 
his fingers as he lay wearily upon the sofa. . . . 
"Perhaps," he addressed the soldiers as they were 
marching to the wars, " you may have a leg shot 
off in battle. What matter ? Don't you see by me 
that you can get on in the world with a wooden 
one." But the lesson he was learning most was 
this : "Oh that I could draw nearer to Thee, 
Lord, and I would cheerfully give Thee not one 
foot, but two ; yea, my hands and my head. — Dr. 
Stephenson s Praying and Working. 

3775. MISFORTUNE, Ready for. When Basil 
the Great was threatened with exile by the Em- 
peror Valens because he had resisted his tyranny, 
he made the memorable reply, that he had nothing 
to fear. Possessions he had none, except a few books 
and his cloak ; an exile was no exile for him, since 
the whole earth was the Lord's; and if tortured, his 
feeble body would yield to the first blows, and 
death would bring him nearer to his God, for whom 
he longed. When condemned to banishment for 
the truth, he merely bade one of his attendants take 
up his writing-tablets and follow him. — Dr. Fish. 

3776. MISFORTUNE, Respect for. Napoleon, 
on overhearing an insulting expression applied by 
his troops to the Austrian captives who defiled be- 
fore him after Mack's surrender, addressed this re- 
buke to them in a tone and with an air of marked 
displeasure — " You can have little self-respect, you 
who insult men bowed down by a misfortune such 
as this." — Francis Jacox. 

3777. MISSIONARIES, and the drink traffic. 

Only a short time ago a vessel was cleared from an 
American port to the coast of Africa which carried 
seven missionaries in her cabin and several hundred 
barrels of New England rum in her cargo ! I very 
much fear that the contents of her cargo will prove 
an 'overmatch for the contents of her cabin. — Dr. 
Cuyler. 

3778. MISSIONARIES, Secular use of. Karl 
Patter, an eminent German geographer, and others 
admit that more information has come from heathen 
lands, through the missionaries, than throagh all 
the other sources combined. — Christian Age. 

3779. MISSIONARY, A successful. The best 
missionary I ever knew was a farmer from New 
Haven, who went to Jerusalem a missionary on hi3 
own hook, supporting himself sometimes by serving 
as a waiter in a hotel, and who was known as the 
<: Book-man Roberts." He could not speak a word 
of any language but English. Day after day he 
might be seen in ^ld grey clothes, that looked as 
if they came down from the pilgrims, and with his 
long, lean, dangling limbs, so that everybody would 
know him for a Yankee as far as they could see him, 
and always with a bundle of books under each arm 
— books in Turkish, Armenian, Syriac, and other 



languages, of which he could not understand a word. 
He would ask a Turk to read, and get him seated in 
some of the gardens, with an audience of ten or 
twenty about him, finding for him the latter part 
of St. John's Gospel or the Sermon on the Mount. 
It was the Bible, and the Word of God, although 
read by a Mohammedan. And he would leave that 
Bible with them, as good a preacher as himself or 
anybody else. In Roberts' first year he met with 
no small persecution, and at one time was without 
food for five days together. But everybody knows 
him now, and he is unmolested in his work. There 
is not a more efficient labourer anywhere. — Dr. 
Tyng. 

3780. MISSIONARY, An unlikely. New Bed- 
ford has a clever young lady worth a million dollars, 
and of a " rather pious turn of mind," who made up 
her mind that she would be a missionary. Could 
anything be more beautiful ? The Church accepted 
her services, and when asked what field of labour 
she had in view, she pensively looked down at her 
lavender gloves and replied, " I think I will go to 
Paris ! " 

3781. MISSIONARY Dignity of. The Rev. 

Felix Carey, a nephew of the great Dr. Carey, the 
Indian missionary, was, like his uncle, devoted to 
missionary life. He abandoned his sacred calling, 
however, to become an ambassador to the court of 
Burmah. Speaking of the change Dr. Carey said, 
" Felix was a missionary, but he is now shrivelled 
up to an ambassador." — Rev. W. Walters. 

3782. MISSIONARY work, and the Churches. 

The other evening I was spending a few hours with 
a friend, and a lady who happened to be present 
when we were talking about this missionary work 
said, " But, Mr. John, do not you know that we 
have a great deal of our own work to do ? " " Why, 
Madame," said I, "is not the missionary work your 
work 1 Is it not the work of the Churches ? " That 
seemed to be a new light to her altogether ; and 
there are a great many people in these days who 
seem to think that this work is the work of the 
missionaries, and not their own. I go to China to 
do your work. If I go into the deep well, it is for 
you to hold the rope ; you must not leave me there. 
— Griffith John. 

3783. MISSIONS, and faith. In the Life of 
Robert and Mary Moffat, edited by their son, we 
are reminded that for ten years the early mission 
in Bechuanaland was carried on without one ray of 
encouragement for the faithful workers. No con- 
vert was made. The directors at home, to the 
great grief of the devoted missionaries, began to 
question the wisdom of continuing the mission. A 
year or two longer the darkness reigned. A friend 
from England sent word to Mrs. Moffat asking what 
gift she should send out to her. And the brave 
woman wrote back, " Send a communion service ; it 
will be sure to be needed." At last the breath of 
the Lord moved on the hearts of the Bechuanas. A 
little group of six were united into the first Christian 
church, and that communion service from England, 
singularly delayed, reached Kuruman just one day 
before the appointed time for the first administration 
of the Lord's Supper.— Chronicle of L. M. Society. 

3784. MISSIONS, and the gospel. Well do I 
remember, when in South Africa, in a remote part 
of Kaffraria, once preaching, and at the close of the 



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MISSIONS 



sermon one of the principal men stepped forward and 
said, " Teacher, these are good things you have 
been telling us ; they make my heart warm and 
glad ; but why did you not come sooner and tell us ? 
Why did not the good people send some one to us 
long ago ? Where are our fathers ? Where are 
our grandfathers and great-grandfathers gone, if 
these things you tell us are all true ? " It was a 
difficult thing to answer that question, and a difficult 
thing to excuse their neglect. The Kaffir closed by 
a figurative remark. " When you had the honey," 
said he, " why did you sit down and say, ' Oh, how 
good this honey ! how sweet ! ' and keep it all to 
yourselves, when God showed that there was plenty 
for us all ? " — Rev. John Shaw. 

3785. MISSIONS, Changes wrought by. One of 

the first converts to the faith of the gospel in Great 
Namaqualand, after the Rev. R. Moffat had laboured 
for nearly nine years with very little visible fruit, 
was Africaner, the notorious Hottentot chief and 
freebooter. At one place the missionary ventured 
to mention the fact of Africaner's conversion, when 
a Dutch farmer answered, " I can believe almost 
anything you say, but that I cannot credit. There 
are seven wonders in the world ; that would be the 
eighth." Mr. Moffat assured the farmer that the 
desperado had become a changed man. "Well," 
said he, " if what you say is true, I have only one 
wish, and that is, to see Africaner before I die ; and 
when you return, as sure as the sun is over our 
heads, I will go with you to see him, though 
he killed my own uncle." At this announcement 
the missionary was somewhat embarrassed ; but at 
length he resolved to reveal the secret, and conduct- 
ing the farmer to the waggon, pointed to the chief, 
and said, " This is Africaner." The farmer was 
astounded. Starting back, he said, "Are you 
Africaner ? " The chief doffed his old hat, made a 
respectful bow, and said, " I am ; " at the same 
time testifying to the truth of the missionary's 
statement respecting his conversion. Then ex- 
claimed the farmer, " God, what a miracle of Thy 
power ! What cannot Thy grace accomplish ?" and 
he invited the whole party to partake of his hospi- 
tality. — Missionary A necdotes. 

3786. MISSIONS, Cost of. When Soyer, the 
famous chef-de-cuisine, returned from the Crimea, 
he was congratulated upon the laurels he had won 
there, and was asked, " How in the world did you 
manage to make such good dinners for our poor 
soldiers when they had such short rations, and 
sometimes no rations at all?" "Ah," said the 
Frenchman, " there is my merit ; I did make good 
dishes out of nothing." We have done something 
like that in our great missionary work. What has 
the missionary income been ? Professor Gillespie 
once ordered a village carpenter to build a fence 
round a sun-dial in a field to protect it from the 
cows. When the bill came in it ran thus : — " For 
railing in the De'il, 5s." "Wonderfully cheap," 
said the humorous professor ; " I have been paying 
a deal more than that for railing in the Devil, and I 
have not succeeded in doing it yet." " Wonderfully 
cheap " is the expression we use with regard to the 
great work of Protestant Christian missions. — Rev. 
A. Jones. 

3787. MISSIONS, Civilising influence of. The 

testimony of a Scotch sailor is striking in respect to 
the change wrought by the labours of missionaries. 



When asked if he thought the missionaries had 
done any good in the South Sea Islands, he replied, 
" I will tell you a fact which speaks for itself. 
Last year I was wrecked on one of those islands, 
where I knew that eight years before a ship was 
wrecked and the crew murdered ; and you may 
judge how I felt at the prospect before me — if not 
dashed to pieces on the rocks, to survive only for 
a more cruel death. When day broke we saw a 
number of canoes pulling for our ship, and we pre- 
pared for the worst. Think of our joy and wonder 
when we saw the natives in English dress and heard 
some of them speak in the English lauguage. On 
that very island the next Sunday we heard the 
gospel preached. I do not know what you think of 
missions; but I know what I think." — Christian 
Age. 

3788. MISSIONS, Difficulties of. Of all the 

countries I have visited, Mongolia is the most 
sparsely peopled, and yet it is, of all the places I 
have seen, the most difficult to get private conversa- 
tion with any one. Everybody, even half-grown 
children, seems to think he has a perfect right to 
intrude on any and all conversation. Bar the door 
and deny admittance, and you would be suspected 
of hatching a plot. Take a man away for a stroll 
that you may talk to him in quiet, and you would 
be suspected of some dangerous enchantment. Re- 
membering that one must always have some definite 
message or business to perform when he travels, and 
hoping to be able to do something with this same 
black man, I had purposely left, in the Chinese inn, 
some presents which I could not well carry with me, 
and after a day's rest the black man and I started 
to bring them. That gave us twenty-three miles' 
private conversation, and a good answer to give to 
all who demanded, "Where are you going ? " " What 
to do ? " He gave me the history of the origin and 
growth of his belief in Christ. I taught him much 
he did not know, and at a lonely place we sat down 
and lifted our voices to Heaven in prayer. It was 
the pleasantest walk I ever had in Mongolia. — 
J. Gilmour, M.A. 

3789. MISSIONS, Encouragement in. The ques- 
tion is sometimes put to us, " Are you encouraged 
in your work ? " I do not much like the form of 
the question ; it but very faintly expresses what we 
feel in regard to our work. Our feeling is, " Woe 
will he to us if vje do not preach the gospel to the 
heathen." It is the fact of preaching and winning 
their hearts that makes us so confident that by-and- 
by they will come to Christ, and will be His. En- 
couragement ! In the last great Indian famine, 
when we were surrounded by multitudes of poor 
starving people, many of them too weak to come 
forward and stretch out a hand to ask for relief, 'we 
did not say, " Have we encouragement to feed these 
people with bread ? " ' We were too enthusiastic for 
that ; we said, " We must have bread for these people ; 
they are perishing, and we must give them to eat." 
And we must say the very same thing with regard 
to preaching the gospel. — Rev. Edwin Lewis, South 
India. 

3790. MISSIONS, Enthusiasm for. A short time 
before the late Mr. Cox, an American missionary, 
sailed for Africa he visited the university at Middle- 
town. In conversation with one of the students he 
said, " If I die in Africa, you must come after me 
and write my epitaph." To which the other replied, 



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MISSIONS 



* I will. But what shall I write ? " "Let a thou- 
sand missionaries die before Africa be given up," 
was the reply. In this spirit he died. 

3791. MISSIONS, Enthusiasm for. The night 
before Moffat left England for his distant sphere of 
labour a few of his friends had a social gathering. 
During the evening a pious young lady, wishing to 
have his autograph, presented him with her album. 
Taking his pencil, he wrote the following lines : — 

" My album is the savage breast, 
Where darkness reigns and tempests wrest, 

Without one ray of light. 
To write the name of Jesus there, 
And point to worlds both bright and fair, 
And see the savage bow in prayer, 

Is my supreme delight." 

3792. MISSIONS, First conception of. "I do 

not know," said Wilberforce in Parliament, "a finer 
instance of the moral sublime than that a poor 
cobbler, working at his stall, should have conceived 
the idea of converting the heathen to Christianity. 
Yet such was Dr. Carey. Milton planning ' Paradise 
Lost,' in his old age and blindness, was nothing to 
that poor cobbler at his stall." 

3793. MISSIONS, Fruit of. That little leaven 
cast in upon the island of Madagascar the mission- 
aries banished ; the little flock in the wilderness per- 
secuted to the death for twenty-five years by a pagan 
queen ; hiding in caves, hunted through jungles ; 
burnt at the stake, cast from precipices — and yet 
spreading through the valleys, till a new queen 
arose and came under its power. A rare day for 
this till then heathen kingdom, when 200,000 of its 
subjects poured out upon the plain to witness the 
coronation at once of a queen and of Christianity. 
Ranavalona passed through the vast crowd with her 
retinue to a platform elevated in the midst. Over 
the canopy where of old on such days were wont to 
flaunt the scarlet banners of the gods was inscribed 
the song of the jubilant angels : " Glory to God in 
the highest, and on earth peace, goodwill to men." 
Upon a table to the right the royal diadem waited 
for the queenly head. To the left, upon another, 
lay the open Bible. And in the inauguration speech 
were these memorable words — a declaration of 
liberty of conscience worthy to be written in gold — 
' As for the praying, it is not forbidden ; it is not 
commanded, for God made us." — Christian Age. 

3794. MISSIONS, for Christ. It is related that 
when Andrew Fuller went into his native town to 
collect for the cause of missions, one of his old 
acquaintances said, "Well, Andrew, I'll give five 
pounds, seeing it's you." "No," said Mr. Fuller; 
" I can take nothing for this cause, seeing it's me " 
— and handed the money back. The man felt re- 
proved, but in a moment he said, " Andrew, you 
are right. Here are ten pounds, seeing it is for the 
Lord Jesus Christ." 

3795. MISSIONS, Good results of. We were 
very well received here (an out-station in New 
Guinea) by the natives, who made a large present 
of provisions to Mr. Macfarlane, who again asked 
them, as at Killuton, why they brought the presents ; 
and the answer of the old chief I thought very strik- 
ing and conclusive of the good done already by the 
mission folk. He said, turning to his own men, 
" Look here ! see what good these missionaries have 
done; see how we have been changed since we have 
been shown by these men how to live. Why, 



formerly, and not very long ago either, white men 
coming here would land armed to the teeth, and 
rob us and assault our women ; now all can land 
safely, and without fear to themselves or hurt to us, 
and besides the benefit to ourselves. But see these 
(pointing to some natives from other islands that 
had swum ashore, having escaped from a labour- 
vessel a short time before) ; why, a few years ago 
those people, if they had been landed here, would 
have been killed and eaten ; now they can land in 
safety, and we will take care of them and send 
them on their way to their homes." — Mr. Hugh 
Milman. 

3796. MISSIONS, Home and foreign. A gentle- 
man once said to Dr. Skinner, who was asking aid 
for foreign missions, "I don't believe in foreign 
missions. I won't give anything except to home 
missions. I want what I give to benefit my neigh- 
bours." "Well," the Doctor made reply, "whom 
do you regard as your neighbours ? " "Why, those 
around me." "Do you mean those whose land 
joins yours ? " " Yes." " Well," said Dr. Skinner, 
"how much land do you own?" "About five 
hundred acres," was the reply. "How far down 
do you own it ? " inquired Dr. Skinner. ' ' Why, 
I never thought of it before, but I suppose I am 
half-way through." "Exactly," said the Doctor; 
"I suppose you do, and I want this money for 
the Chinese — the men lohose land joins yours at the 
bottom." 

3797. MISSIONS, Influence of. Before mission- 
aries came to Greenland it was unsafe for vessels 
to touch upon the coast ; but now it is safer for 
the wrecked mariner than many parts of our own 
coast. — Dr. Kane. 

3798. MISSIONS, Influence of. One of the 

Moravian Brethren, going very early one morning 
to let out sheep, heard uncommonly sweet singing 
in a tent, and, drawing near, found it was the head 
of the family performing his morning devotions with 
his people. Beckoning to the others to come, " We 
stood still," say the brethren in their diary, "and 
listened to this sweet melody with hearts exceed- 
ingly moved and with eyes filled with tears, and 
thought, these people were, no longer than two years 
ago, savage heathens, and now they sing to the 
Lamb that was slain so charmingly that it strikes 
the inmost soul." 

3799. MISSIONS, Love of. A poor shepherd 
lad wished to give something to the missions. 
Night and day he thought of it, but he was so poor 
that it seemed as if he had nothing to give but a 
heart full of love to Christ and His cause. One 
day, however, he came to his mistress and asked her 
to give him his cap full of potatoes. "Willingly," 
said she. He took his prize with him, and that day 
drove the cows to a distant part of the common. 
There he found a piece of ground, and he began to 
dig and take the stones out of it. He worked at 
odd times ; then he planted his potatoes and waited, 
asking God to bless his little patch of ground. 
When autumn came and he dug his potatoes up he 
found he had a peck, which he sold, and gave the 
money to the missions. 

3800. MISSIONS, Love of. Coke crossed the 
Atlantic eighteen times, preached, wrote, travelled, 
established missions, begged from door to door for 
them, and laboured in all respects as if, like the 



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MISSIONS 



apostles, he would " turn the world upside down." 
At nearly severity years of age he started to Chris- 
tianise India. " / am now dead to Europe and alive 
for India" was his motto. God Himself has said 
to me, " Go to Ceylon ! " I would rather be set 
naked on its coast and without a friend than not 
to go. — Stevens (condensed). 

3801. MISSIONS, Love of. Patrick had not 
been dead half a century when Irish Christianity 
flung itself with a fiery zeal into battle with the 
mass of heathenism rolling in upon the Christian 
world. Irish missionaries laboured among the Picts 
of the Highlands and among the Frisians of the 
Northern Sea. Columba founded monasteries in 
Burgundy and the Apennines. The Canton of St. 
Gall still commemorates in its name another Irish 
missionary. — History of the English People {con- 
densed). 

3802. MISSIONS, Love of. Venn Elliot on one 
occasion stepped in between two brawny men fight- 
ing in the street, and went home with blood upon 
his shirt. " You call yourselves Christians," he said, 
"and stand by and see your fellow- creatures fighting 
like beasts." And in a similar spirit, enthusiasts for 
missions may appeal to their fellow-men. ' ' You 
call yourselves lovers of humanity, and yet let the 
nations around perish for lack of knowledge." — B. 

3803. MISSIONS, Love of, illustrated. Wilber- 
force called upon Clarkson on Sunday morning, and 
found his table strewn with the everlasting corre- 
spondence concerning the emancipation, and Clark- 
son labouring at it. Wilberforce said to him, " My 
dear Clarkson, do you ever remember that you have 
a soul to be saved ? " And Clarkson said, " My 
dear friend, / can remember nothing now but those 
poor negroes. " — Paxton Hood (condensed). 

3804. MISSIONS, Necessity for. One evening 
I shall never forget. The place (Tientsin, China) 
was already full when I arrived. It occurred to 
me to catechise the people. I told them that it 
was unfair that I and the preachers should do all 
the talking, and that I wanted to discover how 
much they had already learned. To my surprise 
and delight the bait took. After a few minutes I 
got my answers from what seemed to be the united 
voice of the congregation. The questions were 
mainly upon the life of Christ ; gradually we 
worked up to His death and resurrection. Then 
came the personal application to themselves. If all 
these things were true, did they believe them ? 
"Yes." Were they conscious of sin? "Yes." 
Were they conscious of the folly of idolatry ? 
" Yes." Of their need of a Saviour ? " Yes." Was 
heaven worth the seeking ? " Yes." Were they pre- 
pared to accept Christ? "Yes." Imagine if you 
can the rush of feeling with which I heard that loud 
"Yes" coming from every side. It was a moment 
to repay one for a lifetime. I rose and spoke as 
one could only speak under such circumstances. As 
under the very shadow of Calvary and in sight of 
the great white throne, I wept and pleaded with 
them to make good their decision. And then we 
parted. — Rev. Jonathan Lees. 

3805. MISSIONS, Need of. It was near the 
close of a winter afternoon, when, on passing through 
a village (in China), my eye was suddenly caught 
by what was evidently an extemporised temple 
mat-shed. Though pressed for time, curiosity led 



me to enter. There was the idol — a large picture 
hanging at the end opposite to the door, and there 
was the familiar altar-table, with its incense-pot, 
candlesticks, and various offerings, while the sides 
of the enclosure were made gay with pictures. A 
few old men were the only visitors. As I stood 
there a man came to burn incense and to perform 
his prostrations. Then we talked. They told me 
that their worship was to secure good crops. I 
spoke of the great loving Father in heaven who 
supplies all our wants, and then I spoke of Jesus. 
Rising to go, they begged me to retell the story ; 
and when at length I must leave, sad at heart that 
we might almost certainly never meet again on 
earth, one old white-haired patriarch cried out, 
" Oh, do stay and teach us ! We did not know 
this was wrong. Our fathers worshipped thus ; 
we cannot find the door. " Those words haunted me 
for many a day ; they haunt me still. There are 
myriads who, consciously or unconsciously, are 
feeling for some one or something, they know not 
what. They cannot find the door. — Rev. J. Lees. 

3806. MISSIONS, Our interest in. A minister 
once informed a missionary at the close of a large 
and enthusiastic annual meeting that the people 
would forget all about him and his work till the 
following year, when they would again experience 
a passing interest in some one else. It was a 
despairing, depressing sentence to utter. Is there 
any truth in it? — Rev. Samuel Pearson, M.A. 

3807. MISSIONS, Perseverance amid difficul- 
ties and dangers in. I told the teacher he must 
keep his ears open and hear what was said. He 
said, "They say we must not get to the point, and 
the difficulty is who is to have the honour of killing 
you ; the people ahead say it is their place to do it, 
and the people behind say it is their place, because 
we are in their part of the district" (New Guinea). 
I said, "Keep steadily on as far as we can." At 
last the teacher said, "Tamate, I think it better 
we sit down and pray, and let them kill us 
then." " No, no," I said ; " let us walk and pray." 
(Eventually they reached the boat.) — Rev. James 
Chalmers. 

3808. MISSIONS, Perseverance in connection 
with. Sixteen years ago a godly man and his wife 
were sent out to evangelise these then heathen 
people (Sambaina, a remote place in Madagascar) ; 
and the people hated them, and for long they would 
not listen. They broke into their house at night 
again and again, and threatened to burn them out ; 
but they would not go away, but quietly and 
lovingly waited and prayed and worked. By-and- 
by the contributions from Ainbbhipotsy, from the 
Society on which these good people depended, were 
completely dried up. And when the heathen people 
heard that they rejoiced, for "now at last they will 
go," they said. But they did not go, but held on 
to their work ; and they are there yet, working " all 
for love and nothing for reward." And God has 
blessed their work and raised many helpers and 
spiritual children for them there. " The wilderness 
and solitary places are glad because of them ; " and 
some of those who persecuted them at the first told 
me the story with tears standing on their faces. 
. . . On the Sunday a large congregation filled 
their new chapel. — Rev. W. Montgomery. 

3809. MISSIONS, Pioneers of. Golaz, of the 
French Mission to the Senegal, as well as his young 



MISSIONS 



( 398 ) 



MISSIONS 



wife, died within the year after their arrival. His 
farewell words were, " Do not be discouraged if the 
first labourers fall in the field. Their graves will 
mark the way for their successors, who will march 
past them with great strides." 

3810. MISSIONS, pioneers of commerce. A 

shrewd man of business told me, a little before I 
left the Pacific, he had been advised to send a 
vessel and open a trading-station in New Guinea. 
"But," said he, "your mission has not been long 
enough established there to make it worth while for 
us to go at present." — Rev. S. J. Whitmee, F.G.S. 

3811. MISSIONS, Prejudice against. It is said 
that when an attempt was first made to introduce 
the gospel into India, one of the directors of the 
East India Company was heard to declare that he 
would rather see a band of devils in India than a 
band of missionaries. — Dr. Bennett. 

3812. MISSIONS, Prejudice conquered by. A 

few weeks ago a poor diseased and crippled slave- 
woman died, who had been a member of Ambohi- 
pbtsy Church (Madagascar). She had no friends 
or children, and when it was found by the church 
that she had none to bury her — and burial is a 
very sacred thing in the eyes of the Malagasy — 
the pastor and the deacons dug the grave, the church 
funds supplied the expenses of wrapping her up, and 
the wives of the highest members of the church, 
whose husbands were of thirteen honours and up- 
wards, claimed the privilege of carrying themselves 
the stones that had to be laid over the grave. This 
is a remarkable incident in this land, and quite un- 
precedented hitherto (1886). — London Missionary 
Society Notes. 

3813. MISSIONS, Progress of. Pinkerton, of 
the American Mission in Zululand, was ordered to 
lead the new mission into Umzila's kingdom. He 
conveyed his wife and children to North America, 
and returned joyfully to his task. He met with 
many obstacles and rebuffs, but at length found 
himself well on the road. His last written lines 
were to his wife': — " The future will bring its needed 
light and work and solace. My thoughts turn 
sadly to you and our children. All well. We go 
right on." It was to him all well, for in a few days 
he breathed his last alone in the African jungle: 
he had gone right on into glory. 

3814. MISSIONS, Protected from. Upon a cer- 
tain occasion a young and newly inducted preacher 
gave an earnest and powerful sermon on foreign 
missions. At the close of the service one of the 
elders approached him, and in freezing tones re- 
marked, " Our former pastor used to protect us from 
such calls. " That elder represents a type of Chris- 
tians (?) who have no business in a Christian church. 
— Congregational Magazine. 

3815. MISSIONS, Ready for. At Marienborn, 
Zinzendorf sent one day for a Moravian brother, 
and said to him, "Will you go to Greenland 
to-morrow as a missionary?" The man has had 
no previous intimation of the matter ; for just a 
moment he hesitates, and then answers, "If the 
shoemaker can finish the boots that I have ordered 
of him by to-morrow I will go." — Dr. A. C. 
Thompson. 

3816. MISSIONS, Keflex influence of. A Ger- 
man had a store at Port Moresby (New Guinea), 



and a Scotchman was associated with him in the 
business. One Sunday the Scotchman was hammer- 
ing away and working while the native teacher was 
conducting service close by. The teacher got his 
Bible, and opened it at the twenty-first chapter of 
Exodus, and going to the Sabbath-breaker, he put 
the Bible before him, and pointed to the fourth 
commandment, and said, "See that." The white 
face from the land of Bibles looked up at the 
face of his dark visitor, and saw he was not to be 
trifled with ; for this native teacher was not only 
a Christian, but a very muscular Christian. Then 
the white man looked, and saw the long-forgotten 
words, "Remember the Sabbath-day, to keep it holy.'' 
And the native said, " What for you make me 
liar ? You send me the Bible, and the Bible tells 
me not to work on Sunday. But you come here 
and work all day. What for you make me liar? " 
So the white man has learned to fear, respect, and 
honour the native teacher as much as the natives of 
the place do. — Rev. W. G. Lawes. 

3817. MISSIONS, Results of. Dr. Judson's first 
Karen convert became a preacher. Under his first 
sermon the heathen Quala saw a new light, and 
cast away his idols. He began to preach, and in 
less than three years thirty churches grew under 
his hand, and more than 2000 converts were 
baptized. If the results from this one convert's 
labours were all, did J udson pour out his precious 
life at the Saviour's feet in vain ? — Christian Age. 

3818. MISSIONS, Success of. A short time be- 
fore returning home the Rev. Maurice Phillips, of 
Salem, South India, was asked by two head-men of a 
village to go and preach in their temple, and when 
the priest objected they simply said to him, " You go 
away ; we are going to hear the missionary preach. 
If } T ou don't want to hear him you can go away. 
The time has gone past when men of your sort shall 
tell us what we shall do." And the man had to go. 

3819. MISSIONS, Triumph of. At a quarterly 
meeting at Weston, in 1815, there was a coach-load 
of coloured people, among them a large woman 
named Cook. She praised the Lord for His religion 
in Philadelphia, New York, and Boston. " Where 
did all these come from ? " cries young Taylor, 
afterwards the great sailor preacher, all enthusiasm. 
" They seem the flower of the Devil's family ! " 

3820. MISSIONS, Trophies of. Many of them 
(students in the Mission College at Samoa) have had 
godly parents, and have walked from childhood in 
the ways of holiness. Many have felt a Divine 
call later in life, not from any special parental 
counsel, but rather by the blessing of God on the 
earnest 'preaching of a faithful pastor. In some 
cases men who were most demonstrative for evil 
have been converted, and have thrown all their 
force of character on the side of Christ. I remem- 
ber one who was such a leader in evil as to be called 
"the very devil of the settlement." He began to 
listen to the remonstrances of his wife, a change 
came over him, he sought help from God, took the 
advice of the native pastor, joined the candidate- 
class to know more of his Saviour ; and it was 
talked of as the wonder of the day that " the devil 
had become a Christian J" It was a yet greater 
wonder, after ten years, that he had finished his 
course at the institution and become a native 
pastor. A more remarkable case still, perhaps, of 
the power of the Divine Spirit to change the heart 



( 399 ) MOMENT 



MISSIONS 

was that of a young man on the battlefield, and 
in the midst of its horrid excitement. He had 
struck down one of the enemy, and had just chopped 
off his head, when the thought struck him, "What 
if that had been me?" From that moment he 
repented of his sins, sought 'pardon, left the war- 
camp, and became an earnest minister for some 
years before he died. — Rev. George Turner, LL.D. 

3821. MISSIONS, Work of. I remember, when 
in Wales, seeing the men working in the quarries 
there. A man is suspended by a rope half-way 
down the stone quarry, and I have seen him there 
for a length of time boring a hole in the rock ; and 
after spending much care and toil and time in 
boring the hole to a sufficient depth, I have seen 
him fill it with some black dust, and if I did not 
know what power lodged in that black dust I 
should say, " What a fool that man was to spend 
so much time in boring a hole in the rock, and then 
fill it up again ! " But I know that that black dust 
is powder. There is a wonderful explosive power 
in it. And then when he has filled the hole with 
powder he has applied his fuse and lighted his 
match, and while the fuse was burning in the direc- 
tion of the powder he has taken the opportunity of 
fleeing to a distance by climbing up the rope to 
the mountain-top. Well, that is just what many of 
our missionaries are doing abroad. At present they 
are preparing the way. They are cutting a hole into 
the very rock of heathendom, and they are filling 
it up with the powder of Divine truth. What we 
want is fire from heaven to touch it. And God is 
doing it. He is preparing the people. By-and-by 
we shall have a mighty upheaving in this rock of 
heathenism and ignorance and superstition, and 
from it polished stones to adorn the temple of our 
Lord. — Rev. Richard Roberts. 

3822. MISTAKE, A father's. One of the greatest 
of English divines, Isaac Barrow, received in his 
boyhood only blame from his father, who thought 
him stupid. He used to express his contempt for 
him by saying that if it pleased God to take from 
him any of his children, he hoped it might be Isaac. 
Yet when the University of Cambridge sought for 
a successor to the great Newton, stupid Isaac Barrow 
was the man they selected. 

3823. MISTAKE, a life-long one. Mr. H. L 

Hastings tells an affecting story in "The Family 
Circle " of the wasted life of a friend of his who in 
earlier years had been strongly influenced by the 
Holy Spirit to give himself to the ministry, but who 
did not or would not see his way to leave a lucrative 
profession for that purpose. Before we parted I 
said to him, " You ought to have been a preacher." 
Seriously and sadly he replied, "I do not deny it." 
" Well, you refused to obey, and have suffered, I 
suppose, a good deal." "Yes, I have." He stood 
silent a few moments, and then, with a look I shall 
long remember, said, " It is a great thing to make a 
mistake in life." 

3824. MISTAKE, A solemn. Sir Robert Graham, 
being apprised that he had, by mistake, pronounced 
sentence of transportation on a criminal who had 
been found guilty of a capital offence, desired the man 
to be again placed in the dock, and hastily putting on 
the black cap, he said, "Prisoner at the bar, / beg 
your pardon," and then passed on him the awful 
sentence of death. — Paxton Hood. 



3825. MISTAKES, Acknowledging. Lord Mans- 
field was never ashamed of publicly retracting any 
wrong opinion he had entertained, when once con- 
vinced of his mistake. He used frequently to say, 
probably after Dean Swift, who has a similar pas- 
sage in his writings, "that to acknowledge you were 
wrong yesterday was but to let the world know that 
you are wiser to-day than you were then." 

3826. MISTAKES, and our aim in life. Colum- 
bus believed the world to be no more than ten or 
twelve thousand miles in circumference. He there- 
fore confidently expected that after sailing about 
three thousand miles to the westward he should 
arrive at the East Indies. His calculations were 
wrong, though the main underlying 'purpose of his 
life was right and true, and finally successful. So 
with many men and the kingdom of heaven. All 
their fine-spun theories come to confusion, so far 
as details are concerned ; but the end, the aim, the 
purpose is true, and it is this that is most valuable 
in the sight of God after all. — B. 

3827. MOB, Love of cruelty in. A .Jew was 
about to be burned in Madrid by the officers of the 
Inquisition because he would not forsake his religion, 
the Hebrew being offered his life if he would recant. 
The mob in the streets, longing to see the Jew 
burned, and afraid of losing the spectacle, kept 
calling out, "Keep firm, Moses." The brave Jew, 
however, did not falter — he would not abandon the 
faith of his fathers, and perished. 

3828. MODESTY, and assurance. "Do you 

know that you are in a state of grace ? " she (J oan 
of Arc on her trial) was asked. "If I am not," she 
replied, " God guide me there." At this rejoinder 
one of her assessors could not but exclaim, "Jeanne, 
you have answered well ! " — L. Watson. 

3829. MODESTY, Christian. It is said that 
General Gordon used to sit in the gallery of the 
church among the poor, until, his fame becoming 
known, he was asked to sit in the luxurious seats 
appointed for the grandees, but that he preferred to 
keep the seat in which he had so long sat unnoticed 
and unknown. — Qongregationalist. 

3830. MODESTY, True. Monsieur Claude had 
not a fine voice, but his auditors were always charmed 
with his sermons ; and it was a smart saying of a 
gentleman who was asked after sermon how he 
liked the preacher — "Every voice will be for him," 
said he, " but his oion." 

3831. MOMENT, Improving the. Goethe has 
changed the postulate of Archimedes, "Give me 
a standing-place, and I will move the world," into 
the precept, "Make good thy standing-place, and 
move the world." This is what he did throughout 
his life. So, too, was it that Luther moved the world. 
Not by waiting for a favourable opportunity, but 
by doing his daily work, by doing God's will day 
by day, without thinking of looking beyond. We 
ought not to linger in inaction until Blucher comes 
up, but, the moment we catch sight of him in the 
distance, to rise and charge. — Julius C. Hare. 

3832. MOMENT, Value of. A small vessel was 
nearing the Steep Holmes, in the Bristol Channel. 
The captain stood on the deck, his watch in his 
hand, his eye fixed on it. A terrible tempest had 
driven them onward. No one dared to ask, "Is 
there hope ? " Every moment they were hurried 



MONEY 



( 400 ) 



MONEY 



nearer to the sullen rock which knew no mercy, and 
on which many ill-fated vessels had foundered. Still 
the captain stood motionless, speechless, his watch 
in his hand. "We are lost ! " was the conviction of 
many around him. Suddenly his eye glanced across 
the sea ; he stood erect ; another moment and he 
cried, " Thank God ! we are saved — the tide has 
turned ; in one minute more we should have been on 
the rocks/" 

' 3833. MONEY, Accumulating. In his strong 
view of the error of accumulating money, he would 
say, " I have read a melancholy thing in the paper 
to-day ; a man died possessed of £100,000."— Life oj 
Rev. W. Marsh, D.D. 

3834. MONEY, an evangelistic agency. William 
Guthrie (author of " The Christian's Saving Inte 
rest,")likesomeotherGuthries, when minister ofFen 
wick was fond of fishing. One day, in a lone and 
remote part of his parish, he found a man plying the 
craft by some upland stream. He proved to be one of 
Guthrie's parishioners, but one whom the minister 
had never seen at church. He frankly avowed him 
self to be one who was not, as they say, "kirk 
greedy." To induce him to come, Guthrie promisee' 
him half-a-crown — a big sum in those days — every 
time he came to the house of God, and afterwards 
to the Manse to ask for it. Next Sabbath he was 
there, and came duly for his half-crown ; the fol- 
lowing two Sabbaths the same, but he never came 
to the Manse afterwards. God blessed the Word to 
him, and he became an eminent Christian — taken 
as it were, to use Paul's words, "by guile." — Dr 
Guthrie. 

3835. MONEY, does not bring happiness. A 

few years ago there died in London a rich merchant, 
who, having started as a poor boy, was worth three 
millions of money. He might as well have been 
worth only a few hundreds, for he got it into his 
head that he was a very poor man, who had to work 
for his living, and the only way to pacify him was 
to dole him out weekly wages as a gardener. No 
doubt he started in life with a great desire for 
money, and he got his desire ; but what satisfaction 
did it give him?— Rev. G. Litting, LL.B. 

3836. MONEY, Effects of. I remember drink 
ing tea with him (Garrick) long ago, when Peg 
Woffington made it, and he grumbled at her for 
making it too strong. He had then begun to feel 
money in his purse, and did not know when he 
should have enough of it. — Johnson. 

3837. MONEY, enslaves men. Mr. Jay Gould, 
the American millionaire, says he is kept on the 
drive from morning till night, the money he has 
made having enslaved him. — Christian World. 

3838. MONEY, Love of. A tenant one day, after 
he had settled his rent, thus addressed his laird — 
" Now, I would give you a shilling, Laird Braco, to 
have a sight of all the gold and silver which you 
possess." "Well, man," his lordship replied, "it 
shall cost you no more." The shilling was paid 
down in hand, and his lordship fulfilled his part of 
the bargain, exhibiting to his tenant a considerable 
number of iron boxes filled with gold and silver 
money. " Now, my laird," said the tenant, " I am 
as rich as you, after all." "How, my man?" said 
his lordship. "Because I see the money, my laird, 
and you have not the heart to do any more with it." 



3839. MONEY-MAKING, a play, not work. 

Whatever we do to please ourselves, and only for 
the sake of the pleasure, not for an ultimate object, 
is "play," the "pleasing thing," not the useful 
thing. . . . The first of all English games is making 
money. That is an all-absorbing game ; and we 
knock each other down oftener in playing at that 
than at football, or any other rougher sport ; and 
it is absolutely without purpose ; no one who en- 
gages heartily in that game ever knows why. Ask 
a great money-maker what he wants to do with his 
money — he never knows. He doesn't make it to do 
anything with it. He gets it only that he may get 
it. u What will you make of what you have got ? " 
you ask. "Well, I'll get more," he says. Just as 
at cricket you get more runs. There's no use in 
the runs, but to get more of them than other people 
is the game. And there's no use in the money, but 
to have more of it than other people is the game. 
So all that great foul city of London there — rattling, 
growling, smoking, stinking — a ghastly heap of fer- 
menting brickwork, pouring out poison at every 
pore — you fancy it is a city of work ? Not a street 
of it ! It is a great city of play ; very nasty play, 
and very hard play, but still play. It is only Lord's 
Cricket-Ground without the turf — a huge billiard- 
table without the cloth, and with pockets as deep as 
the bottomless pit, but mainly a billiard-table after 
all." — RusJcin. 

3840. MONEY-MAKING, No time for. A gentle- 
man friend of Professor Agassiz, an eminent practi- 
cal man, once expressed his wonder that a man of 
such abilities should remain contented with such a 
moderate income. "I have enough," was Agassiz's 
reply. " I have no time to vjasie in making money. 
Life is not sufficiently long to enable a man to get 
rich, and do his duty to his fellow-men at the same 
time." — President White. 

3841. MONEY, No regard for. The enemies of 
Luther were no strangers to his contempt for gold. 
When one of the Popes asked a certain cardinal 
why they did not stop that man's mouth with silver 
and gold, his eminence replied, "'That German 
beast regards not money ! " 

3842. MONEY, Power of. A young Indian chief, 
who was baptized by the name of J ohn Sunday, paid 
a visit to England, and the friends of missions were 
delighted with his simple statements in the numerous 
meetings which he addressed. Concluding his ad- 
dress on one occasion by an appeal to the benevolence 
of the people, previous to the collection, he said, 
" There is a gentleman, I suppose, now in this house ; 
he is a very fine gentleman, but he is very modest. 
He does not like to show himself. I do not know 

J how long it is since I saw him, he comes out so little ; 
I am very much afraid he sleeps a great deal of his 
time, when he ought to be going about doing good. 
His name is Mr. Gold. Mr. Gold, are you here 
to-night ? or are you sleeping in your iron chest ? 
Come out, Mr. Gold ; come out, and help us to do 
this great work, to send the gospel to every creature. 
Ah, Mr. Gold, you ought to be ashamed of yourself, 
to sleep so much in your iron chest ! Look at your 
white brother, Mr. Silver ; he does a great deal of 
good in the world while you are sleeping. Come 
out, Mr. Gold ! Look, too, at your brown brother, 
Mr. Copper ; he is everywhere t See him running 
about doing all the good he can. Why don't you 
come out, Mr. Gold ? Well, if you won't come out 



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and give us yourself, send us your shirt, that is, a 
bank-note, and we will excuse you this time." — 
Missionary Anecdotes. 

3843. MONEY, Use of. A New England man, 
dying, left a fund the income of which every year 
was to be devoted to paying for a course of lectures 
which were to vindicate the authenticity of the 
Scriptures and the divinity of our Lord and the 
evangelical religion. From that fund there has 
sprung a line of lectures that constitutes one of the 
noblest monuments of learning and piety that has 
been known in any language on the globe. Could 
money be made to work such important results in 
any other way ? — Beecher. 

3844. MONEY, "what it cannot do. " Wherefore 
should I die, being so rich ? " said Cardinal Beaufort, 
Chancellor of England, in the reign of Henry VI. ; 
" if the whole realm would save my life, I am able 
either by policy to get it or by riches to buy it. 
Fie!" quoth he, "will not death be hired? Will 
money do nothing ? " — Trapp. 

* 3845. MONUMENT, An honourable. Sir An- 
thony Ashley, who first planted them in this country, 
has a cabbage sculptured at his feet upon his monu- 
ment — a much more honourable trophy than all 
the herald's mummery or the emblems of military 
prowess. A potato-plant would have afforded the 
noblest crest for Sir Walter Raleigh. — Horace 
Smith. 

3846. MOODS, Different. As I spent a Sabbath 
in the house where Shakespeare was born I saw 
visions that I think he would have been glad to 
see, and that he would have had power to give 
form and dramatic representation — which I have 
not ; and yet when, afterward, the eye was over- 
spent with excess of sensibility, the whole was dis- 
illusioned, and there was nothing there but an 
old timbered house and a low-browed ceiling. 
" Shakespeare was born there ; but what of that ? 
Everybody has to be born somewhere." That was 
all I got out of it. When I was in the higher realm 
of intellectual and artistic consciousness spirits walked 
on every side, the air itself was an inspiration, the 
scene was a history, and no drama could be com- 
pared to it ; the day, the church, and the house 
awakened memories as nothing else could ; but 
afterwards they were turned bottom side up and 
emptied into the dirt. — Beecher. 

3847. MORAL qualities, Men's admiration of. 

While I was yet a young man, living in Cincinnati, 
there came a wandering circus there, in which one 
of the principal athletes was a man built like a 
second Apollo. He was magnificent in every physi- 
cal excellence and as handsome as a god. A young 
lady of one of the very first families there, attracted 
by his beauty and grace, became enamoured of him. 
He, of course, complimented, reciprocated this wild 
attachment. And in the enthusiasm and ardour of 
her unregulated and foolish affection, she proposed 
an elopement to him. Ordinarily a man would 
have been more than proud — because she was heir 
to countless wealth, apparently, and certainly stood 
second to none there ; but with an unexpected man- 
liness, that surprised every one, he said to her, " No ; 
/ cannot afford to have you despise me. I am older 
than you are, and although I am highly compli- 
mented and pleased, by-and-by you would reproach 
me, and say that I ought to have done otherwise. 



I will carry you back to your friends. I will not 
permit you to sacrifice yourself on me." And he 
refused to take advantage of the opportunity which 
she offered him. Ten thousand men admired this 
man's athletic skill in the circus ; but when that 
story was known every one of them thought infi- 
nitely more of him than they did before. Here 
were two traits. First, there was the physical trait 
of grace and power as an athlete. Everybody ad- 
mired that. But when there rose out of that this 
nobler trait, this disinterestedness, this magnani- 
mity, this great and unexpected sense of justice and 
rectitude, and men saw it, they thought as much 
more of him as it was possible for them to think. — 
Beecher. 

3848. MORALIST, contrasted with the Chris- 
tian. The Christian and the moralist are alike in 
many things, but by-and-by the Christian will be 
admitted to a sphere which the moralist cannot 
enter. A barren and a fruitful vine are growing 
side by side in the garden, and the barren vine says 
to the fruitful one, " Is not my root as good as 
yours ? " " Yes," replies the vine, " as good as 
mine." "And are not my bower-leaves as broad 
and spreading, and is not my stem as large, and 
my bark as shaggy ? " " Yes," says the vine. 
" And are not my leaves as green, and am I not 
taller than you ? " " Yes," meekly replies the vine ; 
" but I have blossoms." " Oh ! blossoms are of no 
use." " But I bear fruit." " What ! those clusters ? 
Those are only a trouble to a vine." But what 
thinks the vintner ? He passes by the barren vine ; 
but the other, filling the air with its odour in spring, 
and drooping with purple clusters in autumn, is his 
pride and joy ; and he lingers near it, and prunes 
it, that it may become yet more luxuriant and fruit- 
ful. So the moralist and the Christian may grow 
together for a while ; but by-and-by, when the 
moralist's life is barren, the Christian's will come 
to flower and fruitage in the Garden of the Lord. 
" Herein is my Father glorified, that ye bear much 
fruit." — Beecher. 

3849. MORALIST, Danger of. George White- 
field stopped for several days at the house of a 
general, at Providence, R. I. The general, his wife, 
his son, and three daughters were serious, but not 
decidedly religious. Whitefield departed from his 
usual custom, which was to address the residents in 
the house where he stayed individually concern- 
ing the welfare of their souls. The last evening 
came, and the last night he was to spend there. 
He retired to rest, but the Spirit of God came to 
him in the night, saying, " man of God, if these 
people perish, their blood be on thy head." He 
listened, but the flesh said, " Do not speak to these 
people. They are so good and so kind that you 
could not say a harsh thing to them." He rose and 
prayed. The sweat ran down his brow. He was 
in fear and anxiety. At last a happy thought struck 
him. He took his diamond ring from his finger, 
went up to the window, and wrote these words upon 
the glass, " One thing thou lackest." He could not 
summon courage to say a word to the inmates, but 
went his way. No sooner was he gone than the 
general, who had a great veneration for him, went 
into the room he had occupied, and the first thing 
that struck his attention was the sentence upon the 
window, " One thing thou lacTcest." That was exactly 
his case. The Spirit of God blessed it to his heart. 

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MOTHER 



3850. MORALIST, End of. There was an old 
man who came every day to the reading-room of a 
city in the South of France, where I was spending 
the winter. His form was bent, his manner was 
timid, and he never entered into conversation with 
the gentlemen around him. On Christmas Eve I 
received a note asking me to call upon a country- 
man of mine who was dangerously ill in the hotel 
where I was living. I found the strange, silent 
man. We had lived under the same roof, and had 
only met in the distant library. He recognised me 
at once. I told him that he probably had but 
few days to live. Then came the great question, 
" Do you believe the immortality of the soul ? : ' 
He answered without a moment's hesitation, " I do, 
most firmly." "And what is your own hope for 
the future?" "I hope to be happy for ever in 
heaven." "Will you tell me the ground of your 
hope ? " "Yes, willingly. I have never done any- 
thing very bad in this world. My little faults, such 
as are common to all men, I am sure God will over- 
look. But in all serious matters my account is 
clear. I depend upon the exact awards of justice, 
and I expect to receive for the deeds done in the 
body a welcome to everlasting life beyond the 
grave." I was speechless. Then, with an earnest 
appeal to that explicit promise which I believe was 
intended for just such emergencies, " It shall be 
given you in that same hour, what ye shall speak," 
I began to preach to him of Jesus. It was all in 
vain. At last I rose to go. " But are you not 
going to pray with me ? " he asked, with surprise. 
" Why should I pray with you ? I cannot offer 
your prayer : ' God, I thank Thee that I am not as 
other men.' You cannot offer my prayer, ' God be 
merciful to me a sinner.' " This seemed to startle 
him. But he evidently thought it a puzzle he was 
too weak to guess, and so he begged me to pray just 
as my own feelings prompted. So I did commit 
him to the Saviour of sinners, and entreated the 
Holy Spirit to reveal to him his own heart and his 
need of forgiveness. He died without a word of 
repentance, and our only consolation was that he 
loved to hear one talk and pray who knew nothing 
save Jesus Christ and Him crucified. On my 
return to America I was commissioned by his wife 
to find his friends. They were very courteous to 
me, but they did not care to talk about him. At 
last I appealed to one of them to tell me what it all 
meant. " You are entitled to know," he replied. 
" I cannot understand how the man could have 
died without telling you. He was a forger. He 
lived and died in France to escape arrest for his 
crime. His family are suffering yet for the disgrace 
of forgery and embezzlement in a public office ! " — 
Wolcott Calkins, D.D. 

3851. MORALITIES, not sufficient of them- 
selves. Moralities and the externals of religion 
will wash away the foulness which lies on the sur- 
face, but stains that have sunk deep into the very 
substance of the soul, and have dyed every thread 
in warp and woof to its centre, are not to be got rid 
of so. The awful words which our great dramatist 
puts into the mouth of the queenly murderess are 
heavy with the weight of most solemn truth. After 
all vain attempts to cleanse away the stains we, 
like her, have to say, "There's the smell of the 
blood still — will these hands ne'er be clean ? " No, 
never ! unless there be something mightier, more 
inward in its power, than the water with which we 



[ can wash them, some better gospel than " Repent 
I and reform." — Maclaren. 

3852. MORALITY, Insufficiency of. Father 
Taylor, on one occasion, speaking of the insuffici- 
ency of the moral principles without religious feel- 
ing, exclaimed, "Go, heat your oven with snowballs." 
— Airs. Jameson. 

3853. MORALITY, Mere, not enough. On one 

occasion His Majesty George III. was engaged in 
conversation with a pious man on the subject of 
religion, which, after some persuasion from the King, 
he defined in a very clear and evangelical manner. 
A bishop happened to be present whose preaching 
was entirely of a moral cast, but never pointed to 
a Saviour, to whom His Majesty gave this reproof : 
"There, my lord, you never tell us these things." 

3854. MORALITY, Worth of. Morality is good, 
and is acceptable of God as far as it goes ; but the 
difficulty is, it does not go far enough. "Is not 
my fifty fathom cable as good as your hundred 
fathom one ? " says the sailor. Yes, as far as it 
goes ; but in water a hundred fathoms deep, if it 
does not go within fifty fathoms of anchorage, of 
what use will it be in a storm ? — Beecher. 

3855. MORALISING, A fool's. I have just been 
listening to some sage reflections and wise remarks 
from a gentleman in a public place of assembly, 
but as I more than suspected the man to be " in 
his cups " it was difficult to keep them from losing 
whatever merit they otherwise might have had. 
To use a metaphor of Solomon's, they seemed very 
much like " jewels of gold in a swine's snout." — B. 

3856. MORTALITY, to be remembered. It is 

related that Prester John, the celebrated Tartar 
prince, amidst all his magnificence, kept a human 
skull on his table, that in his feastings he might be 
reminded of his mortality. 

3857. MOTHER, A careless. Dr. Prime, of the 

New York Observer, mentions a little lad, a few 
years old, who was so noisy at a watering-place, one 
day last summer, that the Doctor sought to check 
him. The child turned promptly and cursed him, 
while his elegantly dressed mother remarked, with 
a smile, " How funny ! " 

3858. MOTHER, A diligent. One of the most 
affecting reminiscences of my mother is my remem- 
brance of her as a Christian housekeeper. She 
worked very hard, and when we would come in 
from summer play and sit down at the table at 
noon, I remember how she used to come in with 
beads of perspiration along the line of grey hair, 
and how sometimes she would sit down at the table, 
and put her head against her wrinkled hand and 
say, " Well, the fact is, I'm too tired to eat." Long 
after she might have delegated this duty to others 
she would not be satisfied unless she attended to 
the matter herself. In fact, we all preferred to 
have her do so, for somehow things tasted better 
when she prepared them. — Talmage. 

3859. MOTHER, A praying. A party of English 
tourists, desirous of obtaining a certain flower grow- 
ing in a somewhat dangerous part of the Alps, 
offered a sum of money to any one who should pro- 
cure it for them. They were astonished one morn- 
ing by the entrance of a little Swiss boy, holding in 
his hand a bunch of the coveted flowers. Having 



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MOTHER 



earnt from his artless answers to their questions 
that he was fatherless, and that he worked hard to 
aid in the support of his ailing mother and two little 
brothers, one of the party said to him, " Were you 
not afraid to clamber up among these rocks ? " " No, 
sir." "Why not?" asked the gentleman. "Be- 
cause," simply spoke the child, "/ knew my mother 
was praying for me all the time." 

3860. MOTHER, A praying. I have a vivid re- 
collection of the effects Gf maternal influence. My 
honoured mother was a religious woman, and she 
watched over and instructed me as pious mothers 
are accustomed to do. Alas ! I often forgot her ad- 
monitions, but in my most thoughtless days I never 
lost the impressions which her holy example had 
made on my mind. After spending a large portion 
of my life in foreign lands, I returned again to visit 
my native village. Both my parents died while I 
was in Russia, and their house is now occupied by 
my brother. The furniture remains just the same 
as when I was a boy, and at night I was accommo- 
dated with the same bed in which I had often slept 
before, but my busy thoughts would not let me sleep. 
I was thinking how God had led me through the 
journey of life. At last the light of the morning- 
darted through the little window, and then my eye 
caught sight of the spot where my sainted mother, 
forty years before, took my hand and said, " Come, 
my dear, kneel down with me, and I will go to 
prayer." This completely overcame me. I seemed 
to hear the very tones of her voice. I recollected 
some of her expressions, and I burst into tears, and 
arose from my bed and fell upon my knees just on 
the spot where my mother kneeled, and thanked 
God that I had once a praying mother. — Rev. R. 
KniU. 

3861. MOTHER, An infidel. Hume, the historian, 
received a religious education from his mother, but 
as he approached manhood confirmed infidelity suc- 
ceeded. Maternal partiality, however, alarmed at 
first, came at length to look with less and less pain 
upon his declension, and filial love and reverence 
seemed to have been absorbed in the pride of philo- 
sophical scepticism ; for Hume applied himself with 
unwearied, and, unhappily, with successful, efforts 
to sap the foundation of his mother's faith. Having 
succeeded, he went abroad, and as he was returning 
an express met him in London, with a letter from 
his mother informing him that she was in a deep 
decline. She said she found herself without any 
support in her distress ; that he had taken away that 
only source of comfort upon which, in all cases of 
affliction, she used to rely ; and that she now found 
her mind sinking into despair. She conjured him 
to hasten to her, or at least to send her a letter con- 
taining such consolations as philosophy could afford 
to a dying mortal. Hume was overwhelmed with 
anguish on receiving this letter, and hastened to 
Scotland, travelling day and night ; but before he 
arrived his mother expired. 

3862. MOTHER, Admiration for. During a 
court ceremony the King (the late unfortunate Louis 
II. of Bavaria) said to his Master of Ceremonies, 
Baron P , "Is it not that there are many beauti- 
ful women at my court?" On the Baron answering in 
the affirmative, the King said, fixing his thoughtful 
eyes on his mother, "And yet my mother pleases me 
more than all the rest." — Pester Lloyd. 

3863. MOTHER, and her prayers. If he (Gari- 



baldi) saw any one looking at her picture the tears 
started into his eyes. He felt remorse at having, 
by his adventurous life, been a source to her of cruel 
anxiety. He believed in the power of her prayers to 
preserve him from the effects of his own temerity, 
and on the field of battle or in the storm at sea he 
never lost courage, because he thought he saw her 
kneeling before God and imploring for him the 
Divine protection. — Daily Paper. 

3864. MOTHER, Esteem for. In the days of 
Rome's greatest splendour there stood on one of 
her seven hills a temple dedicated to " Female For- 
tune ; " and over its magnificent portal was written 
the name of Volumnia, for whose honour the temple 
had been built, to perpetuate her memory as a 
matron who had saved Rome by her influence over 
her son. Not far distant from it arose a column 
on which was inscribed, " Cornelia, the mother of 
the Gracchi," in acknowledgment of her worth as 
the mother of two sons whom she had trained up 
to be ornaments and defenders of her nation. Such 
was the respect paid to mothers who " acted well 
their part" in pagan Rome. — Rev. J. M. Mathews. 

3865. MOTHER, her true power. "I am ac- 
quainted," says an American writer, "with a young 
man whose father died when he was an infant, but 
whose mother always controlled him. One day 
he remarked to me, : Whenever I was guilty of dis- 
obeying my mother, and she called me to account, 
she would talk to me seriously and then kneel down 
in prayer and tell God all about my conduct and 
the consequences of my course. I used to feel at 
such times as if my heart would burst, and I have 
often said, " Ma, whip me, but don't talk to me 
and pray for me." Ah,' said he, ' it was the talk- 
ing and praying that affected me more than the 
whipping, though all were necessary.' " — Arvine. 

3866. MOTHER, Influence of. The parents of 
Robert Moffat were both pious, and his mother's 
heart was set upon his " knowing from a child the 
Holy Scriptures." When about to leave Inver- 
keithmg, in Fifeshire, where he was in service in the 
Earl of Moray's gardens, for a situation in Cheshire, 
she earnestly besought him to promise, before going, 
that he would read the Bible every day, morning 
and evening. Sensible of his own weakness, and 
of, perhaps, his boyish disinclination, he parried the 
question. But at the last moment she pressed his 
hand. "Robert," she said, imploringly, "you will 
promise me to read the Bible, more particularly the 
New Testament, and most especially the gospels — 
those are the words of Christ Himself ; and then 
you cannot possibly go astray." There was no 
refusing then; it was the melting hour. "Yes, 
mother," he answered, "I make you the promise." 
He knew, as he remarked in relating the circum- 
stances, "that the promise, once made, must be 
kept. And oh," he added, " I am happy that I did 
make it ! " — Hand and Heart. 

3867. MOTHER, Influence of. I tried when I 
was a boy to be an infidel, but there was one thing 
I could never get over. I never could answer my 
mother's love and character. My father was an 
intemperate man, and my mother, when made miser- 
able by his brutal treatment, would lead my little 
brother and myself to a spot under a hillside, and 
kneeling there, would commend us to God. Hard- 
ship and her husband's harshness brought her to 
her grave. At the age of twenty- one I was vicious, 



MOTHER 



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MOTHER 



hardened, utterly impenitent. Once I found myself, 
near the home of my boyhood, and felt irresistibly 
moved to take another look at the little hollow 
under the hill. There it was as I left it ; the very 
grass looked as if no foot had ever trod it since the 
guide of my infant years was laid in her early grave. 
I sat down. I heard again the voice pleading for 
me. All my bad habits and my refusals of Christ 
came over me and crushed me down. I did not 
leave the spot till I had confidence in my Saviour. 
My mother's prayers came back in answers of con- 
verting grace, and I stand to-day the living witness 
of a mother's faithfulness, of a prayer-hearing God. 
— Richard Cecil. 

3868. MOTHER, Influence of. The Hon. Thomas 
H. Benton was for many years a United States 
senator. When making a speech in New York 
once he turned to the ladies present and spoke 
about his mother in this way : — " My mother asked 
me never to use tobacco, and I have never touched 
it from that day to this. She asked me never to 
gamble, and I never learned to gamble. When I 
was seven years old she asked me not to drink. I 
made a resolution of total abstinence. That resolu- 
tion I have never broken. And now, whatever 
honour I may have gained, I owe it to my mother." 
— King's Highway. 

3869. MOTHER, Influence of. Some one asked a 
man of wisdom when the education of a child should 
be commenced? "Twenty years before his birth, 
by educating his mother," was the reply. — Christian 
Advocate. 

3870. MOTHER, Influence of. Olympia, the 
mother of Alexander the Great, was very severe 
and morose in her treatment to him, so that his 
deputy, Antipater, wrote him long letters of com- 
plaint against her ; to which Alexander returned 
this answer — " Knowest thou not that one tear of 
my mother s would blot out a thousand of thy letters 
of complaint ? " 

3871. MOTHER, Influence of. Upon a tomb- 
stone erected by a family of children was the in- 
scription, ' i Our mother, she always made home 
happy." When Madame Campan asked Napoleon 
what was the great want of the French nation his 
reply was, " Mothers." 

3872. MOTHER, Love for. Cowper, the pious 
poet, expressed in the most impressive language 
the warmth of his affection for the memory of his 
mother, when, long after her death, his cousin pre- 
sented him with her picture. " I had rather," said 
he, "possess that picture than the richest jewel in 
the British crown ; for I love her with an affection 
that her death fifty-two years since has not the least 
abated." 

3873. MOTHER, Love for. The concern mani- 
fested by native converts for the salvation of their 
heathen relatives and friends is often very striking. 
A remarkable instance of this appears in the case 
of a Matabele who, becoming a servant in the 
mission family at Kuruman, was brought to a saving 
knowledge of the truth. "Once," says the mis- 
sionary, " when visiting the sick, I found her sitting 
with a part of the Word of God in her hand, bathed 
in tears. Addressing her, I said, • My child, what 
is the cause of your sorrow ? Is the baby still 
unwell?' 'No,' she replied; 'my baby is well.' 



' Your mother-in-law ? ' I inquired. ' No, no,' 
she replied; 'it is my own dear mother.' Here 
she again gave vent to her grief ; and, holding out 
the gospel of Luke in a hand wet with tears, she 
exclaimed, ' My mother will never see this Word, she 
will never hear this good news.' She wept again 
and again, and said, ' Oh, my mother and my 
friends, they live in heathen darkness ; and shall 
they die without seeing the light which has shone 
on me, and without tasting that love which I have 
tasted ? ' Raising her eyes to heaven, she sighed a 
prayer, and I heard the words again, ' My mother, 
my mother ! ' Shortly after this I was called upon 
to watch over her dying pillow, and descended with 
her to Jordan's bank. She feared no rolling billow. 
She looked on the babe to which she had lately 
given birth, and commended it to the care of her 
God and Saviour. The last words I heard from her 
faltering lips were, ' My mother / "' 

3874. MOTHER, Love of. Washington, when 
quite young, was about to go to sea as a midship- 
man. The vessel lay opposite his father's house, the 
little boat had come on shore to take him off, and 
his whole heart was bent on going. He went to 
bid his mother farewell, and saw the tears bursting 
from her eyes. However, he said nothing to her, 
but turning round to the servant, bade him " Go and 
tell them to fetch my trunk back. I will not go 
away, to break my mother's heart.'' 

3875. MOTHER, Love of a. Eighteen hundred 
years ago, when night closed over the city of Pompeii, 
a lady sat in her house nursing her son of ten years 
of age. The child had been ill for some days ; his 
form was wasted, his little limbs were shrunk ; and 
we may imagine with what infinite anxiety she 
watched every motion of the helpless one, whose 
existence was so dear. What did take place we 
know with an exactness very remarkable. That 
distant mountain which reared its awful head on 
the shore of the bay, Vesuvius, was troubled the 
same night with an eruption, and threw into the 
air such clouds of pumice-stones that the streets 
and squares of Pompeii became filled, and gradually 
the stones grew higher and higher, until they reached 
the level of the windows. There was no chance of 
escape then by the doors ; and those who attempted 
to get away stepped out of their first floor windows 
and rushed over the sulphurous stones — a short 
distance only, for they were quickly overpowered 
by the poisonous vapours and fell dead. After the 
stones there fell ashes, and after ashes hot water 
fell in showers, which changed the ashes into clay. 
Those who ran out of their houses during the fall 
of stones were utterly consumed, while those who 
waited until the ashes began to fall perished like- 
wise, but their bodies were preserved by the ashes 
and water which fell upon them. The Pompeiian 
mother we have mentioned opened the window of 
her house when she thought the fall of stones was 
over, and with the child in her arms took a few 
hurried steps forward, when, overpowered by the 
sulphur, she fell forward, at which moment the 
shower of ashes began to fall, and quickly buried 
mother and child. The hot water afterwards 
changed into a mould ; the ashes and the sun baked 
the fatal clay to such a degree of hardness that it 
has endured to the present day. A short time ago 
the spot where mother and child lay was found, 
liquid plaster-of-Paris was poured into the mould 
formed by the bodies, and then the mould was 



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MOTHER 



broken up, leaving the plaster-east whole. Thus 
one touching incident in the terrible tragedy of 
eighteen centuries ago has been preserved for the 
admiration and respect of posterity. The arms and 
legs of the child showed a contraction and emacia- 
tion which could only result from illness. Of the 
mother only the right arm is preserved ; she fell 
upon the ashes, and the remaining portion of her 
body was consumed. But the right hand still 
clasped the legs of the child ; on her arm were two 
gold bracelets, and on her fingers two gold rings — 
one set with an emerald, the other with a cut 
amethyst. This touching illustration of a mother s 
love now rests in the museum of the celebrated city. 
— Christian Chronicle. 

3876. MOTHER, makes the man. Not long be- 
fore the death of Mr. Adams a gentleman said to 
him, " I have found out who made you." " What 
do you mean ? " asked Mr. Adams. The gentleman 
replied, " I have been reading the published letters 
of your mother." "If," this gentleman relates, "I 
had spoken that dear name to some little boy who 
had been for weeks away from his mother, his eyes 
could not have flashed more brightly nor his face 
glowed more quickly than did the eyes and face of 
that venerable old man when I pronounced the name 
of his mother. He stood up in his peculiar manner, 
and said, " Yes, sir ; all that is good in me 1 owe to 
my mother" 

3877. MOTHER, Memory of. A gentleman was 
going to attend a seamen's meeting in the Mariners' 
Chapel. Directly opposite that place there was a 
sailors' boarding-house. In the doorway sat a hardy, 
weather-beaten sailor, watching the people as they 
assembled for worship. The gentleman walked up 
to him and said, "Well, my friend, won't you go 
with us to meeting ? " " No," said the sailor bluntly. 
The gentleman mildly replied, "You look, my friend, 
as though you had seen hard days ; have you a 
mother ? " The sailor looked earnestly in the gentle- 
man's face, and made no reply. "Suppose your 
mother were here now, what advice would she give 
you?" The tears rushed into the eyes of the poor 
sailor, and hastily brushing them away with the back 
of his rough hand, he rose and said, with a voice 
almost inarticulate through emotion, " I'll go to the 
meeting." He crossed the street, entered the chapel, 
and took his seat with the assembled congregation. 

3878. MOTHER, Memory of. Dr. Wilson, Bishop 
of Calcutta, mentions, in his account of his interviews 
with Bellingham, the famous assassin, that nothing 
he could say appeared to make any impression until 
he spoke of his mother, and then the prisoner burst 
into a flood of tears. 

3879. MOTHER, Power of. The other night I 
was talking in the inquiry-room to a noble-looking 
young man, who was in great agony of soul. I 
asked him what had made him anxious. Wa8 it the 
address, or any of the hymns ? He looked up in 
my face, and said, "It was my mother's letter." She 
had written him, asking him to attend that meeting, 
and had said she would be praying for him when he 
was at the meeting. The thought of his mother's 
prayers and agony had gone home to his heart ; and 
that night he found the Saviour. — Moody. 

3880. MOTHER, Prayer of. Thomas M'Crie, 
the biographer of John Knox, used to tell with 
strong feeling an anecdote of his mother. He was 



not a Christian when he left home for a university 
education in Edinburgh. The mother's heart was 
troubled at parting with her boy, and full of anxiety 
at the thought of temptations to be met in city and 
college life, she walked with him some distance on 
the road to give a few parting counsels. Then, 
climbing over a fence into a field, she led him 
behind a rock, where, shielded from the view of 
passers-by, she put her hands on his head and prayed 
earnestly for God's blessing on her boy, to keep him 
from evil and make him a noble and useful Chris- 
tian man. To that prayer he always referred as 
changing his whole life. 

3881. MOTHER, Remembrance of, in guilt. The 

other day I stepped into a justice's court just as a 
young man, who had been arrested for theft, was 
being examined. Not more than eighteen years of 
age, he looked incapable of such a crime. Yet the 
evidence fixed the guilt unquestionably upon him. 
When questioned as to his age and residence, he 
answered indifferently ; but when asked his name 
he hesitated, then, turning to the justice, said, "Must 
I answer that question ? " " Yes," was the answer. 
With a look of keenest anguish in his face he asked 
again, " If I give my name, can it be kept from my 
mother ? " Oh ! there was the thought that troubled 
him most. Here was the one to whom his thoughts 
turned in his hour of trouble, and for whose feelings 
he was solicitous, even when he was the one to be 
wept over ; one thought awoke in him a desire to 
avoid publicity — "What will mother think V — Anon. 

3882. MOTHER, Resignation of. " My mother 
had six children, three of whom died in infancy. 
A very affecting circumstance accompanied the 
death of one of them, and was a severe trial to her 
maternal feelings. Her then youngest child, a sweet 
little boy, only just two years old, through the care- 
lessness of his nurse, fell from a bedroom window 
upon the pavement beneath. I was at that time 
six years of age, and happened to be walking upon 
the very spot when the distressing event occurred. 
I was, therefore, the first to take him up. I de- 
livered into our agonised mother's arms the poor 
little sufferer. The head was fractured, and he 
survived the fall only about thirty hours. She 
passed the sad interval of suspense in almost con- 
tinual prayer, and found God a present help in time 
of trouble. Frequently during that day did she 
retire with me, and as I knelt beside her she 
uttered the feelings and desires of her heart to God. 
I remember her saying, "If I cease praying for Jive 
minutes I am ready to sink under this unlooked-for 
distress ; but when I pray God comforts and up- 
holds me : His will, not mine, be done." — Legh 
Richmond. 

3883. MOTHER, Saving memory of. John Ran- 
dolph, the eccentric but influential statesman, once 
addressed himself to an intimate friend in terms 
something like the following : — " I used to be called 
a Frenchman, because I took the French side in 
politics ; and though this was unjust, yet the truth 
is, I should have been a French Atheist if it had 
not been for one recollection, and that was, the 
memory of the time when my departed mother used 
to take my little hands in hers, and cause me on my 
knees to say, ' Our Father which art in heaven.' " 

3884. MOTHER, Secret of influence of. Some 
one asked a mother whose children had turned out 
very well what was the secret by which she pre- 



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NAME 



pared them for usefulness and for the Christian life, 
and she said, " This was the secret. When, in the 
morning, I washed my children, I prayed that they 
might be washed in the fountain of a Saviour's 
mercy. When I put on their garments, I prayed 
that they might be arrayed in the robe of a Saviour's 
righteousness. When I gave them food, I prayed 
that they might be fed with manna from heaven. 
When I started them on the road to school, I prayed 
that their faith might be as the shining light, brighter 
and brighter to the perfect day. When I put them 
to sleep, I prayed that they might be enfolded in 
the Saviour's arms." — Talmage. 

3885. MOTHER, Self-sacrifice of. The wife of 
a gateman on the line between Sottegem and Alost, 
in Belgium, was attending to her husband's duty, 
when her little boy strayed in front of a fast train. 
Without a moment's hesitation the mother sprang 
across the rails, and, seizing her child, tossed it upon 
the bank the very second before she was caught by 
the locomotive and killed. The child escaped with 
a few bruises. 

3886. MOTHER, Teaching of. Bishop Hall's 
religious and moral worth was the fruit, under 
God, of maternal piety and care. In allusion to 
his mother he says, " How often have I blessed the 
memory of those divine passages of experimental 
divinit} 7 which I have heard from her mouth ! " — 
Dr. Fish. 

3887. MOTHER, Touch of. A young man who 
had been badly wounded in the American War was 
in the hospital. His mother came from a great dis- 
tance to see him. Upon her arrival she was told 
that her son was sleeping, and that his state was 
critical ; that if the news of her coming was not 
gently broken to him the consequences might be 
instantly fatal. ' : Let me at least go and look at 
him while he sleeps." she pleaded. The doctor 
hesitated, but at length yielded to her urgency, and 
permitted her to stand by the bedside. When she 
saw her son's pallid face her motherly instincts 
were too strong for her, and in spite of the doctor's 
warning she placed her hand gently on the invalid's 
brow to wipe the death-sweat away. The sufferer 
recognised the touch in a moment, but instead of 
being fatally agitated by his mother's unexpected 
presence, he simply murmured, in a tone of deep 
and placid satisfaction, " That's mother's handy — 
Moody. 

3888. MOTHER, Truthfulness of. A child about 
five years old was rude and noisy. The mother 
kindly reproved her, saying, " Sarah, you must not 
do so." The child soon forgot the reproof, and be- 
came as noisy as ever. The mother firmly said, 
" Sarah, if you do so again I will punish you ; " but 
not long afterwards Sarah "did so again." A 
young lady present said, "Never mind, I will ask 
your mother not to whip you." "Oh," said Sarah, 
" that will do no good. My mother never tells lies." 

3889. MOTHERS, Influence of. " Of sixty-nine 
monarchs who have worn the French crown," a 
French writer says, "only three have loved the 
people, and all those three were reared by their 
mothers without the intervention of pedagogues. 
A Bossuet educated the tyrant Louis XIV. ; his 
mother did not train him. St. Louis was trained 
by Blanche, Louis XII. was trained by Maria of 
Cleves, and Henry IV. was trained by Jane of 



Albret ; and these were really the fathers of their 
people." 

3890. MUSIC, and death. Jerome, of Prague, 
bound naked to the stake, continued to sing hynms 
with a deep untrembling voice. — A. W. Atwood. 

3891. MUSIC and heaven, Popular ideas of. 

At Christmas-time the waits mustered pretty 
strongly at my door. I knew this custom of old, 
and remembering my former tortures from their 
falsely harmonised chorales, I told my servant to 
inform them that I would give them nothing unless 
they promised never to return. Trombone, sorely 
wounded, said to the servant, "Tell your master 
he will not go to heaven if he dislikes music." — 
Moscheles. 

3892. MUSIC, Influence of. In the days of early 
Methodism one of the converts persuaded an ungodly 
acquaintance to go with him to hear John Wesley 
preach. It was a crowded congregation, and after 
the service was over the convert naturally inquired 
of his companion what he had thought of the service, 
and he said he had liked the sermon well, " but eh, 
man," he said, "I did like they ballads they sang." 

3893. MUSIC, Power of. Mahomet tells Ayesha, 
his wife, to instruct his warriors in a native air of 
wild melody, and in its captive beauty they over- 
whelm the enemies of the Moslem ; there is no arm 
to stay their fury when its spirit buoys them above 
danger. The legions of Napoleon are imbedded in 
the snowy Alps, the atmosphere is cold and crisp, 
the wind howls ; far beyond, and over still greater 
obstacles, lies their Italy. Discouraged and ex- 
hausted, they sink, unequal for the task. " Play the 
French Gloria" shouted the indomitable leader, 
and down the lines of that frozen cohort rushed 
warm liquid melody ; the disheartened men were 
born anew, and the Alps were hills of moles. — A. 
W. Atwood. 

3894. MUSIC, Power of. The Sultan of Turkey 
took thirty thousand Persian prisoners in battle ; 
and the Sultan decreed that those thirty thousand 
prisoners must die, for they had fought against him. 
Before the day of execution came, one of those 
Persians, who was a musician, came out and played 
sweetly upon the flute ; and the Sultan heard him, 
and said, " Play that again ; " and he played it 
again. And after a while the Sultan's heart was 
melted, and he said, " Let that man go free ! Let 
them all go free — the thirty thousand ! Put not 
one of them to death." I was told by an English- 
man that when the English army lay around Sebas- 
topol, one evening, the bands of music, seated on 
the battlements, played "Home, sweet home;" and 
he said that there was a great sob went all through 
the army. — Talmage. 

3895. NAME, Answering to. In the days of 
Queen Elizabeth there was a royal ship called " The 
Revenge," which, having maintained a long fight 
against a fleet of Spaniards (wherein eight hundred 
great shot were discharged against her), was at last 
fain to yield ; but no sooner were her men gone out 
of her. and two hundred fresh Spaniards come into 
her, than she suddenly sank them and herself ; and 
so "The Revenge" was revenged. Shall lifeless 
pieces of wood answer the names which men impose 
upon them, and shall not reasonable souls do the 
same ? — Thomas Fuller. 



NAME 



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NATIONAL 



3896. NAME of Jesus, Power of. A brave 
cavalry officer was dying of his wounds. He thought 
himself on the field at the head of his gallant men, 
and fancied that a heavy gun was just in front of 
them ready to be fired. His distress was great. 
At length he thought the gun had been fired, and 
his men, badly cut up, were retreating. Here I 
interposed, saying, " There is no gun there ; you 
are safe among friends." " Let me alone," he sternly 
replied ; " I must recover my command and renew 
the attack." "No," said Ij "let us nut talk of 
battle scenes. You are soon to die. Let us talk 
of Jesus. " The mention of that name seemed to 
exert the powerful influence I had often heard 
ascribed to it. His agitation ceased at once ; his 
delirium passed away ; a smile lit up his pallid 
features. After a moment's silence he said, in a 
low tone, " Jesus, Jesus ! It is He who said, ' Come 
unto Me all ye that labour and are heavy laden, and 
I will give you rest.' I want rest, I am weary." 
Soon after he entered the glorious rest of heaven. 

3897. NAME, Power of. Some years after the 
Sultan's death an oppressed subject called aloud in 
the streets of Damascus, " Noureddin ! Noureddin ! 
where art thou now ? Arise, arise, to pity and pro- 
tect us ! " A tumult was apprehended, and a living 
tyrant blushed or trembled at the name of a departed 
monarch. — Gibbon. 

3898. NAME, Power of. On a May morning 
in the year 1772 Mr. Granville Sharp met in the 
suburbs of London a negro boy with his head bound 
with a bloody handkerchief. In answer to his 
questions the boy told him "It was massa did it," 
and ,that he had been begging in the streets since 
he ran away. After his wounds were cured Mr. 
Sharp took him to his own house, and wrote to tell 
his "massa" where he was. The merchant, to 
whom he had been sent " as a present " from Jamaica, 
claimed the boy as his property ; but on the case 
going to trial the glorious verdict was given that he 
was free as soon as he had set foot in England. Not 
many days after, while all London was ringing with 
this glad news for the slaves, a lady was sitting at 
her window overlooking the Thames, when she saw 
a boat hurrying toward the West India Docks, and 
heard a piercing cry, and the name of " Granville 
Sharp ! Granville Sharp ! " loudly shrieked as the 
boat swept past her window. She said at once to 
herself, " This must be a negro they are taking back 
to the West Indies, since they cannot now keep him 
as a slave here." So she went off and got authority 
to search every vessel in those docks. After search- 
ing for some hours a young negro was found hid 
under an empty barrel, his hands and feet tied to- 
gether, and his mouth bandaged that he might not 
cry Granville Sharp's name any more. He was 
instantly unbound, and went free ! 

3899. NAME, Saved by a. Croesus, being a 
prisoner, was condemned by Cyrus to be burnt alive. 
As the unhappy prince was laid upon the funeral 
pile, recollecting a conversation he had previously 
had with Solon, and remembering that philosopher's 
admonitions, he cried aloud, " Solon ! Solon ! Solon ! " 
three times. Cyrus, who was present, was curious 
to know the meaning of this, and on its being 
explained, he was so touched with commiseration 
at the prince's misfortune that he caused him to be 
taken from the pile, and ever afterwards treated him 
with honour and respect. — Rollin {condensed). 



3900. NAME, to live, but dead. I have seen a 
graft bound to the bleeding tree. It was inserted 
into its wounded side, that both might become one. 
Yet no incorporation followed. There was no living 
union. Spring came singing, and with her fingers 
opened all the buds ; summer came, with her dewy 
nights and sunny days, and brought out all the 
flowers ; brown autumn came to shake the trees 
and reap the fields, and with music and dances and 
mirth to hold harvest-home ; but that unhappy 
branch bore no fruit, nor flower, nor even leaf. 
Held on by dead clay and rotting cords, it merely 
stuck to the living tree, a withered and unsightly 
thing. And so, alas ! it is with many ; having a 
name to live, they are dead. — Guthrie. 

3901. NARROWNESS, Ancient. An eminent 
preacher and traveller tells us that the oldest 
and most venerable of all ecclesiastical divisions is 
the Samaritan community, who have for centuries, 
without increase or diminution, gathered round 
Mount Gerizim as the only place where men ought 
to worship. Upon the aged parchment-scroll of the 
Pentateuch this commandment is added to the other 
ten : " Thou shalt build an altar on Mount Gerizim, 
and there only shalt thou worship." Faithfully have 
they followed that commandment; excommunicating 
and excommunicated by all other religious societies, 
they cling to that eleventh commandment as equal, if 
not superior, to all the rest. — The Christian. 

3902. NARROWNESS, and selfishness illus- 
trated. I recollect once to have driven upon an 
Irish jaunting car with a little child about four years 
of age. It began to rain, and a hood was placed 
over the child's head. I heard her mutter, "There 
is such a pretty view ! " I said, " How can that be 
when your head is covered ? " " Oh ! " she replied, 
" I see my knees, my shawl, and my pretty pretty 
little feet." Now, I think that a good illustration 
of the way in which some people praise and admire 
their own views ; but, after all. their admiration 
arises from the fact that their heads are muffled, and 
that they cannot look farther than the extremities of 
their own beautiful selves. — W. Alexander, A.M. 

3903. NARROWNESS, Christian. Whitefield, 
on arriving at Edinburgh, found great commotion 
among the Presbyters, who would not hear him 
preach unless he declared himself on their side. " I 
was asked," he says, "to preach only for them until 
I had further light. I inquired why only for them. 
' Because,' said Ralph Erskine, ■ they were the Lord's 
people.' I then asked were there no other Lord's 
people but themselves ; and supposing all others were 
the Devil's people, they certainly had more need to 
be preached to ; and therefore I was more determined 
to go into the highways and hedges, and that if the 
Pope himself would lend me his pulpit, I would 
gladly proclaim the righteousness of Christ therein." 
— J. R. Andrews. 

3904. NATION, God's dealings with a. In the 

very year (1807) in which this hateful commerce 
(the slave-trade) was abolished victory, which had 
long been doubtful, began to wait upon our arms, 
and there started that series of successes which gave 
peace to Europe, and which sent her oppressor to 
fret in exile through the remorseful years, and in 
St. Helena's loneliness to slumber in a nameless 
grave. — P u nshon. 

3905. NATIONAL life, what it depends on. 



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NATURE 



The real fact is, that nations, and the families of 
which nations are composed, make no parade or fuss 
over that part of their affairs which is going right. 
National life depends on home life, and foreign 
critics are inclined to take the chronicles of our 
Divorce Court as a test by which to judge the 
standard of our home life, like the old gentleman 
who always spelt through the police reports to see 
"what the people were about." An acquaintance, 
however, with any average English neighbourhood, 
or any dozen English families taken at random, 
ought to be sufficient to reassure the faint-hearted, 
and to satisfy them that (to use the good old formula) 
the Lord has much work yet for this nation to do, 
and the nation manliness and godliness enough left 
to do it all, notwithstanding superficial appearances. 
— Thomas Hughes. 

3906. NATIONAL security, Source of. I will 
undertake to say that one-half of the good order in 
Her Majesty's dominions, in all her great towns, 
and principally in the great metropolis of London, 
is preserved not by troops and by police, but by 
the secret, the silent, services of individuals unknown 
to fame ; small, unimportant people of whom the 
world knows nothing, who never get on platforms 
to make addresses, who have no reputation, and 
who seek only for the welfare of others. They will 
be found after their work is done carrying into the 
very recesses of human degradation the light and 
life of the gospel of Christ. People who come to 
London and hear that it has 4,000,000 of inhabi- 
tants, and hear also that London in its proportion 
of troops has barely enough for the Queen's Body- 
Guard, and in police about one to look after every 
5000, are surprised at the fact. I daresay the pro- 
portion is the same in other large towns. And what 
is the reason ? Is it not owing to all these good 
agencies to which I allude ? — Earl of Shaftesbury. 

3907. NATIONS, Providential dealings with. I 

remember well that soon after the triumph of a 
liberal policy in Italy, and the promulgation of laws 
depriving the clergy of the monopoly of education 
in Piedmont, M. Louis Veuillot, the champion of 
TJltramontanism, declared that the personal cala- 
mities which just at that time befell Victor Em- 
manuel in rapid succession were a visitation of God 
for his sin in alienating the privileges of the Catholic 
clergy. But a few weeks after M. Veuillot himself 
lost his wife and two children, so that his interpreta- 
tion of the decrees of Providence was confounded. 
Epidemics, wars, famines, are chastisements inflicted 
on nations by the great Master of all for purposes 
of moral education and discipline, just as are the 
personal trials that befall individuals. But we deny 
the right of any to establish a direct relation, a 
relation that is of cause and effect, between the guilt 
of a nation and the calamities through which it is 
called to pass. The friends of Job made this mis- 
take. They saw him there on his dunghill, a 
desolate and ruined man, and hence they argued 
that he was a great criminal. It is only looking 
down the vista of history from a distance, sometimes 
a great distance, that we can form some humble 
judgment whether the things that have befallen a 
nation have been really a boon or a bane to it, a 
rebuke from God, or a token of His faithful love. — 
Dr. Pressensi. 

3908. NATURAL selection, Limits of. The 

belief that an organ so perfect as the eye could 



have been formed by natural selection is more than 
enough to stagger any one ; but what can he (Mr. 
Darwin) say when he learns that the lens of the 
cuttlefish, one of the earliest of animals, is as perfect 
and more complex even than that of man ? — Sir David 
Brewster, Good Words, 1862. 

3909. NATURALNESS, in the pulpit. Goats 
time ago there was a warder at the Pantheon — a 
good sort of fellow in his way — who, in enumerating 
the beauties of the monument, adopted precisely 
the tone of many of our preachers, and never failed 
thereby to excite the hilarity of the visitors, who 
were as much amused with his style of address as 
with the objects of interest which he pointed out to 
them. A man who has not a natural and true 
delivery should not be allowed to occupy the pulpit ; 
from thence, at least, everything that is false should 
be summarily banished. — Abbe Mullois. 

3910. NATURE, an emanation from God. We 

are told of whole forests springing from a single 
root. The universe itself is such a manifold growth, 
in affiliated parts. Every form in nature is a branch. 
The Northman's fable of the universal tree, whose 
divine sap is the energy by which all things are and 
consist, was not so far from the true cosmogony, or 
doctrine of creation, as many a baptized creed which 
locates its diety at a distance from his creatures in 
space, and far back before the Elood in time. These 
throbbing hearts that warm the world are only 
pulses from one central and everlasting heart of 
love. Those unfading stars that light the sky and 
shine serenely on one another are only so many 
tongues of a kindred flame, burning up from one 
conscious and eternal fire. Our breath, which the 
ancients called spiritus, is the breathing spirit of the 
Infinite One. — Huntington. 

3911. NATURE, and art. A very striking appli- 
cation of a lesson from nature, bearing direct testi- 
mony to the supreme wisdom of the Creator, was 
made by Smeaton in the erection of his lighthouse 
on the Eddystone, Observing the natural figure of 
a large spreading oak, he saw it rise from the ground 
with a large swelling base, which, at the height of 
one diameter, is generally reduced by an elegant 
curve, concave to the eye, to a diameter less by at 
least one-third, and sometimes by one-half, of its 
original base. From thence, its taper diminishing 
more slowly, its sides by degrees come into a per- 
pendicular, and for some length form a cylinder. 
After that, a preparation of more circumference 
becomes necessary for the • strong insertion and 
establishment of the principal boughs, which pro- 
duces, a swelling of its diameter. Now, we can 
hardly doubt but that every section of the tree is 
nearly of an equal strength, in proportion to what 
it has to resist ; and were we to lop off its principal 
boughs, and expose it in that state to a rapid current 
of water, we should find it as much capable of re- 
sisting the action of the heavier fluid when divested 
of the greater part of its clothing as it was that of 
the lighter when all its spreading ornaments were 
exposed to the fury of the wind ; and hence we may 
derive an idea of what the proper shape of a column 
of the greatest stability ought to be to resist the 
action of external violence, where the quantity of 
matter is given whereof it is to be composed. This 
principle was successfully applied by Smeaton, and 
has been followed in many lighthouses erected since 
his time. In the new Eddystone, recently com- 



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NATURE 



pleted, Smeaton's one mistake has been rectified. 
His tower was carried up straight when the curve 
had reached its smallest diameter ; in the new 
structure the figure of the oak has been more closely 
imitated, and the curve of the tower again carried 
outwards towards the top. Thus the waves are 
gradually thrust out by the swelling curve, and the 
force of their impact on the upper part of the tower 
is dissipated. — M l F. 

3912. NATURE, and art. T. D. Harding, the 
artist, famous for his farm scenes, met one of the 
class who, having eyes, see not. The artist, in a 
sketching ramble, saw a cottage made picturesque 
by leaving nature to work her own sweet will. 
Brambles, wild roses, honeysuckle, lichens, and 
mosses covered it. The artist asked permission of 
the owner, who was lounging at the door, to paint. 
Receiving his consent, he said he would return early 
next morning and begin his task. He was there 
a little after sunrise, to be met by the owner with 
a smirking smile of self-congratulation. "I've been 
up since daybreak getting the cottage ready for 
you," he said. The painter was disgusted, as he 
looked upon the cottage, transformed from its pic- 
turesqueness into a neat and carefully trimmed 
house. Every loose branch had been cut away, 
and the wild roses and honeysuckles all ruthlessly 
lopped. He did not paint that. 

3913. NATURE, and art. When I have been 
travelling in Italy how often have I exclaimed, 
" How like a picture ! " I remember once, while 
watching a glorious sunset from the banks of the 
Arno, I caught myself saying, " Truly this is one 
of Claude's sunsets." Now when I again see one 
of my favourite Grosvenor Claudes I shall probably 
exclaim, " How natural ! How like what I have 
seen so often on the Arno or from the Monte 
Pincio ! " — Journal of an Emuyee. 

3914. NATURE, and God. The Ishmaelite Arabs 
have a tradition which says Abraham was concealed 
in a cave when an infant, out of the way of the per- 
secutions of Nimrod. Nursed by the angels, he grew 
in strength and intellect in his cavern. His first egres- 
sion from it was by night. The firmament of Chaldea, 
filled with luminous creatures that floated in space, 
revealed to him God. Only he was not able to dis- 
tinguish Him from His works. A star resplendent 
beyond others first arrested his dazzled eyes. " That 
is my God ! " exclaimed he to himself. Presently 
the star descended and disappeared in the horizon. 
"No," said he, "that cannot be the God I adored. 
So with several other constellations. Afterwards 
the moon arose. "There is my God," cried he. 
And it set. " No, it is not my God." At last the 
sun arose. " Here truly is my God," said he ; " it 
is large and dazzling beyond all others." The sun 
went down in the horizon, leaving the mantle of 
night upon the earth. "That is not still the God 
I look for to adore," muttered pensively the infant 
'destined for the adoration of the divinity, invis- 
ible, immovable, and eternal.' He returned to his 
cavern to seek his God in his own soul. — Lamar- 
tine {condensed). 

3915. NATURE, and God. Pushing my way 
through a very dense and tangled thicket in a lone 
and lofty mountain region of Jamaica, I suddenly 
came upon a most magnificent terrestrial orchid in 
full blossom. It was the Phajus Tarikervillics—a, 



noble plant crowned with the pyramidal spike of lily- 
like flowers whose expanding petals seemed to my 
ravished gaze the very perfection of beauty. For 
ages, I thought, that beauteous flower had been 
growing in that wild and unvisited spot, every 
season "filling the air around with beauty," and 
had in all probability never met a single human 
gaze before. " Had, then, all that divinely formed 
loveliness been mere waste for those generations 2" I 
asked myself; and I immediately replied, "No; the 
eye of God Himself hath rested on it with satisfac- 
tion, and the Lord hath taken pleasure in this work 
of His hands." — Philip H. Gosse, P.R.S. (condensed). 

3916. NATURE, and man's limited knowledge. 

Systems of Nature ! To the wisest man, wide as 
is his vision, Nature remains of quite infinite depth, 
of quite infinite expansion ; and all Experience 
thereof limits itself to some few computed centuries 
and square miles. The course of Nature's phases, 
on this our little fraction of a Planet, is partially 
known to us, but who knows what deeper courses 
these depend on ! what infinitely larger Cycle (of 
causes) our little Epicycle revolves on ? To the 
Minnow every cranny and pebble, and quality and 
accident, of its little native Creek may have become 
familiar ; but does the Minnow understand the 
Ocean Tides and periodic Currents, the Trade- 
winds, and Monsoons, and Moon's Eclipses ; by all 
which the condition of its little Creek is regulated, 
and may, from time to time (unmiraculously 
enough), be quite overset and reversed ? Such a 
Minnow is man ; his Creek this Planet Earth ; his 
Ocean the immeasurable All ; his Monsoons and 
periodic Currents the mysterious Course of Provi- 
dence through iEons of iEons. — Carlyle. 

3917. NATURE, and miracles. The Rabbins 
said that when God made the Red Sea He so 
formed it that its waters should open whenever the 
rod of Moses was stretched over it. In other words, 
it was God's law in nature that that exception to 
common custom with those waters should take 
place. 

3918. NATURE, and science. I once ventured 
to ask him whether his scientific knowledge had not 
dulled the splendour and dissipated much of the 
mystery that filled the world for the poet's heart. 
A very sad and tender look came over his face, 
and for a little while he was silent. Then he said, 
speaking slowly, " Yes, yes ; I know what you 
mean ; it is so. But there are times — rare moments 
— when nature looks out at me again with the old 
bride-look of earlier days." — Life of King sley. 

3919. NATURE, Admiration of. I have gazed 
on some very lovely prospects, bathed perhaps in 
the last rays of the evening sun, till my soul seemed 
to struggle with a very peculiar undefinable sensa- 
tion, as if longing for a power to enjoy, ivliich I was 
conscious I did not possess, and which found relief 
only in tears. I have felt conscious that there were 
elements of enjoyment and admiration there which 
went far beyond my capacity of enjoying and admir- 
ing ; and I have delighted to believe that, by-and- 
by, when in the millennial kingdom of Jesus, and, 
still more, in the remoter future, in the dispensation 
of the fulness of times, the earth—" the new earth " 
— shall be endowed with a more than paradisaical 
glory, there shall be given to the redeemed man a 
greatly increased power and capacity for drinking in 



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and enjoying the augmented loveliness. — Philip E. 
Gosse,F.R.S. 

3920. NATURE, Argument from. A declama- 
tory lawyer who despised all technicalities was 
stopped on one occasion when uttering the words, 
<; In the book of nature, my lords, it is written " 
by Lord Ellenborough, then Chief- Justice, say- 
ing, ,: Will you have the goodness to mention the 
page, sir, if you please ? " — Curiosities of Law and 
Lawyers. 

3921. NATURE; Beauty of. Dr. Abbott tells of 
a young woman who, as the result of a surgical 
operation, was enabled to use her sight for the first 
time at the age of twenty-three. Looking out upon 
a sunlit landscape, she exclaimed, " Oh, how beauti- 
ful ! I never dreamt of anything so beautiful as 
this." — Rev. J. Laivson Forster. 

3922. NATURE, Beauty of. Go and pluck a 
flower of the London-pride, and you will have before 
your eyes (under the microscope) such a production 
of Divine handiwork as may well excite the admira- 
tion and adoration of an angel. — Philip H. Gosse, 
F.R.S. 

3923. NATURE, Changes in. It is always a 
sad day in autumn to me when I see the change 
that comes over nature. Along in August the birds 
are all still, and you would think that there were 
not any left ; but if you go out into the fields you 
find them feeding in the trees, the hedges, and 
everywhere. By-and-by September comes, and they j 
begin to gather together in groups, and anybody 
that knows what it means knows that they are 
getting ready to go. And then comes the later days 
of October — the sad, the sweet, the melancholy, 
the deep days of October. And the birds are less 
and less. And in November, high up, you see the 
sky streaked with waterfowl going southward ; and 
strange noises in the night, of these pilgrims in the 
sky, they shall hear whose ears are attuned to 
natural history. Birds in flocks, one after another, 
wing their way to the south. Summer is gone, and 
I am left behind ; but they are happy. And I 
think I can hear them singing in all these states, 
clear down to the Gulf. They have found where 
the sun is never cold. With us are frosts, but not 
with the bird that has migrated. — Beeclier. 

3924. NATURE, Comfort from. One day, late 
in autumn, walking in a wild wood, I suddenly stood 
still. Around me was a vast forest, with its mighty 
and stupendous trees, covered with their varied and 
decaying foliage, ready to fall by the first breath of 
the tempest, and mingle with the dead leaves already 
on the ground. And it seemed to be the ruin of the 
world, as if nature, in her most beautiful forms, were 
coming to a close. But I stopped in the silence, and 
found there were living beings amid the solitude and 
dreariness. At intervals, in the distance, a cock 
crew, a sparrow chirped ; there was the hoarse 
voice of distant rooks, a horse neighed ; presently 
there was the lowing of an cx, the barking of a dog, 
the bleating of a sheep, and the small bird rustled 
amid the brushwood and the leaves, while the cooing 
of a pigeon was heard from afar. And I was alone, 
as amid the falling columns and prostrate archi- 
tecture of some ancient and perished city. So I 
thought, if life decays and is extinct in some forms, 
it shall survive in others, and those the more precious 
and the more important ; there may be life in the | 



midst of death, if we had but the eye to see it and 
the ear to hear the melody ; and if the world perishes 
like the seared leaves of the forest, there will be 
another to rise from its ruins in imperishable beauty 
and with incorruptible adornments ; a righteous 
population shall inhabit the world. And as the 
shades of evening descended and darkness spread 
itself over the scene my spirit was comforted, — 
James St ratten. 

3925. NATURE, God in. The celebrated St. 
Chad peculiarly recognised the finger of God in the 
" stormy wind " and tempest. It is recorded of him 
that if, whilst reading, he heard the sound of the 
wind, he would stop and utter a short prayer that 
God would be merciful to His people. If it increased 
he would close the book, and falling on his knees, 
remain fixed in prayer. But if it grew into a violent 
storm, then he would go to his church, and pass 
hours in earnest supplications and psalms. Have 
you not read," he would say. fi ' The Lord thundered 
in the heavens, and the Highest gave forth His 
voice ? '." — /. Comper Grey. 

3926. NATURE, how to read. It is said of 
Archbishop Usher, when he grew old, and spectacles 
could not help his failing sight, that a book was dark 
except beneath the strongest light of the windows. 
And the aged man would sit against the casement, 
with his outspread volume before him, till the sun- 
shine flitted to another opening, when he would 
change his place, and put himself again under the 
brilliant rays ; and so he would move about with 
the light till the day was done and his studies 
ended. And truly we may say that our weal: eyes 
will not suffice to nwlce out the inscription on the page 
of nature unless we get near the window of Scrip- 
ture, where God pours in the radiance of His Spirit. 
And wherever it shines, let us follow it, knowing 
that nowhere but in its illumination can we study 
the spiritual meanings of nature so well. — The Hire. 

3927. NATURE, Influence of. He (Dr. Raleigh) 
used to say that he could not preach without com- 
munion with nature, and this meant for him com- 
munion with God. Those who knew him best knew 
that he lived in an inner world of prayer. He 
seldom spoke of such experiences, but he has said, 
(i I cannot- always pray when I would, but some 
days I seem to pray all daylong." He used to think 
out his sermons during his solitary walks, and his 
freshest thoughts came to him under the open sky. 
— Life of Dr. Raleigh. 

3928. NATURE, Law of. There are in nature 
many societies. The rooks dwell together, with a 
life that is not always quarrelsome because it is so 
noisy. Ants and bees live in societies, though the 
ant works in one and the bee in another, and they 
understand not each other's doings. But ask the 
sparrow-hawk to spare the sparrow, the owl to spare 
the mouse, the blackbird to spare the worm — will 
they understand you ? Ask the fox to pity the farmer's 
wife, and not steal her hens ; will you persuade the 
cunning thief that it is right and good to leave off 
thieving ? He may perhaps tell you that they who 
hunt the fox should let the fox hunt the poultry. 
But even if we spared him, he would not spare 
them.— TTios. T. Lynch. 

3929. NATURE, Lesson from. The late Dr. 
Livingston, of America, and Louis Bonaparte, ex- 
King of Holland, happened once to be fellow- 



NATURE 



NATURE 



passengers, with many others, on board of one of 
the North River steamboats. As the Doctor was 
walking the deck in the morning, and gazing at the 
refulgence of the rising sun, which appeared to him 
unusually attractive, he passed near the distinguished 
stranger, and stopping for a moment, accosted him 
thus — "How glorious, sir, is that object ! " pointing 
gracefully with his hand to the sun. The ex-King 
assenting, he immediately added, "And how much 
more glorious, sir, must be its Maker, the Sun of 
Righteousness ! ; ' 

3930. NATURE, Lessons from. Luther had a 
quick eye to detect and read the lessons of nature. 
Thus, on a certain calm summer evening he hap- 
pened to be standing at a window, when he observed 
a small bird quietly settle down for the night. 
"Look how that little fellow preaches faith to us 
all ! " remarked he. " He takes hold of his twig, 
tucks his head under his wing, and goes to sleep, 
leaving God to think for him." 

3931. NATURE, Light of, not sufficient. Hume 
once wrote an essay on the sufficiency of the light of 
nature, and the no less celebrated Robertson wrote 
on the necessity of Revelation and the insufficiency 
of the light of nature. The historian coming one 
evening to visit Robertson, the evening was spent 
on this subject. Friends of both were present, and 
it is said that Robertson reasoned with unaccustomed 
clearness and power. Hume was very much of a 
gentleman, and as he rose to depart bowed politely, 
while as he retired through the door Robertson 
took the light to show him the way. Hume was 
still facing the door. " sir," said he to Robert- 
son, " I find the light of nature always sufficient ; " 
and continued, "pray don't trouble yourself, sir," 
and so he bowed on. The street door was opened, 
and presently, as he bowed along in the entry, he 
stumbled over something concealed, and pitched 
down the stairs into the street. Robertson ran after 
him with a light, and as he held it over him, whis- 
pered softly, " You had better have a little light from 
above, friend Hume." And raising him up, he bade 
trim good-night, and returned to his friends. 

3932. NATURE, Love of. Hoffmann, in his last 
hours, expressed a longing to behold the green fields 
once more, and exclaimed, ' ' Heaven ! it is already 
summer, and I have not yet seen a single green 
tree ! " — LonjfeUow {abridged). 

3933. NATURE, Love of. The late James T. 
Fields used to relate the following incident which 
happened in one of his visits at the home of the 
poet Tennyson. They were wandering on the moors 
about midnight, with no moon to light them, when 
suddenly the poet dropped on his knees, with his 
face to the ground. " What is it ? " said Mr. Fields, 
alarmed lest a sudden faintness or sickness had 
come on. " Violets ! " growled Tennyson. " Violets, 
man. Down on your knees and take a good snuff ; 
you'll sleep all the better for it." Mr. Fields dropped 
on his knees, not to snuff the violets, but to have a 
good laugh at the oddity of the poet's action and 
words. 

3934. NATURE, Love of. When Niebuhr, many 
years after his return from the East, lay in bed under 
the blindness and exhaustion of old age, the glitter- 
ing splendour of the nocturnal Asiatic sky, on which 
he had so often gazed, imaged itself to his mind in 



the hours of stillness, or its lofty vault and azure by 
day ; and in this he found his sweetest enjoyment. 

3935. NATURE, Perfection of. I have seen the 
back of a splendid painting, and there, on the dusty 
canvas, were blotches and daubs of colour — the ex- 
periments of the painter's brush. There is nothing 
answering to that in the works of God ! I have 
seen the end of a piece of costly velvet ; and though 
man had in it fairly imitated the bloom of the fruit 
and the velvet of the flowers, there was a common, 
unwrought, worthless selvage — a coarse, unsightly 
selvage. There is no selvage in the works of God ! — 
Rev. H. Wonnacott. 

3936. NATURE, Preserving power of. Midden- 
dorf, in 1843, after digging through some thickness 
of frozen soil in Siberia, came down upon an icy 
mass, in which the carcass of a mammoth was im- 
bedded, so perfect that, among other parts, the 
pupil of its eye was taken out, and is now preserved 
in the Museum of Moscow. — Sir Charles Lyell. 

3937. NATURE, Signs of Intelligence in. Tyn- 
dall, speaking of the frozen cr} T stals in snowflakes, 
says — "Surely such an exhibition of power, such 
an apparent demonstration of a resident intelligence 
in what we are accustomed to call 'brute matter,' 
would appear perfectly miraculous. If the Houses 
of Parliament were built up of forces resident in their 
own bricks, it would be nothing intrinsically more 
wonderful." — Hours of Exercise on the Alps. 

3938. NATURE, Teaching of. When a visitor 
at Rydal Mount asked to see Wordsworth's study, 
the maid is reported to have shown him a little 
room containing a handful of books lying about on 
the table, sofa, and shelves, and to have remarked, 
"This is the master's library, where he keeps his 
books; but," returning to the door, "his study is 
out of doors," whereupon she curtsied the visitor 
into the garden again. 

3939. NATURE, The sinful cannot enjoy. Father 
Taylor on one occasion, when he had been speaking 
of the wicked and sinful man and his condition, 
suddenly broke off, and began to describe a spring 
morning in the country ; the beauty of the surround- 
ing scene, the calmness, the odour, the dew upon 
grass and leaf, the uprising of the sun ; then again 
he broke off, and returning to the wicked man, 
placed him amid this glorious scene of nature — 
but, " the unfortunate one, he cannot enjoy it I " — 
Miss Bremer. 

3940. NATURE, Want of appreciation of. A 

very fashionable baronet (Sir Michael Le Fleming) 
in the brilliant world, who, on his attention being 
called to the fragrance of a May evening in the 
country, observed, " This may be very well ; but 
for my part I prefer the smell of a flambeau at the 
playhouse. " — BosweWs Johnson. 

3941. NATURE, what is it ? I remember an- 
infidel on Kennington Common being most effec- 
tually stopped. He continued to cry up the beau- 
ties of nature and the works of nature until the 
preacher asked him if he would kindly tell them 
what nature was. He replied that everybody knew 
what nature was. The preacher retorted, " Well, 
then, it will be all the easier for you to tell us." 
"Why, nature — nature," he said, "nature, — nature 
is nature." Of course the crowd laughed, and the 
wise man subsided. — Spurgeon. 



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NEIGHBOUR 



3942. NATURALNESS, Charm of. To know 
him (Rev. Francis Morse) was an inspiration. 
Everywhere, and in all places, he was himself — and 
what a self it was ! " He is the same in the pulpit 
as he is out of it," said a Birmingham manufacturer 
bluntly to me many years ago ; "that's why I like 
him." I once asked him what he thought of a 
passage in one of St. Paul's epistles. "I don't 
know what it means," he said at once. "I have 
seen many explanations ; none of them satisfy me." 
— /. Henry Shorthouse. 

3943. NECESSITY, makes the man. Napoleon 
said of Massena, that he was not himself until the 
battle began to go against him ; then, when the 
dead began to fall in ranks around him, awoke his 
power of combination, and he put on terror and 
victory as a robe. — Emerson. 

3944. NECESSITY, Plea of. After Sir Philip 
Sidney had received his death-wound, at the battle 
of Zutphen, and was overcome with thirst from 
excessive bleeding, he called for drink, which was 
soon brought him. At the same time a poor soldier, 
dangerously wounded, was carried along, who fixed 
his eager eyes upon the bottle just as Sir Philip 
was lifting it to his mouth. Sir Philip immediately 
presented it to him, with the remark, " Thy necessity 
is greater than mine." 

3945. NEED, Man's, supplied of God. It is the 

custom for travellers abroad to take with them 
letters of credit, good in any large city in the world. 
Such letters are customarily drawn for a specific 
amount, and the banker who issues them is secured 
by the prepayment of the money or the deposit of 
ample securities. Sometimes, however, an unlimited 
letter of credit is issued, and is made good simply by 
the name of a responsible endorser. Such an un- 
limited letter of credit is freely offered to every 
needy pilgrim on earth on his journey heavenward. 
Here it is. " My God shall supply all your need, 
according to His riches in glory by Christ Jesus." 
—Cyrus D. Foss, D.D. {condensed). 

3946. NEEDFUL, The one thing. An Asiatic 
traveller tells us that one day, as he was crossing a 
desert, he and his party found the bodies of two 
men laid upon the sand besides the carcass of a 
camel. By their side lay a small bag of dried 
dates, two leathern bottles, quite empty, and on 
further examination he noticed that the stomach of 
the dead camel had been cut open, as if to get at 
the water, which, as is well known, that animal can 
carry on its desert journeys for a considerable time. 
A further glance at the swollen lips and blackened 
tongues of the two men made it evident that they 
had died enduring the most agonising pains of 
thirst. "I was much stirred," says the traveller, 
"when I found that both men had in the belt 
around their waist a large store of jewels of dif- 
ferent kinds, which they had doubtless been cross- 
ing the desert to sell in the markets of Persia. I 
warrant the poor wretches would have bartered 
many a jewel for a few delicious draughts of water." 
— J. Jackson Wray. 

3947. NEGLECT, Fatal effects of. The keeper 
of the lighthouse at Calais was boasting of the 
brightness of his lantern, which can be seen ten 
leagues at sea. A visitor said to him, "What if 
one of the lights should chance to go out ? " "Never ! 
Impossible ! " he cried, horrified at the thought. 



"Sir," said he, pointing to the ocean, "yonder^ 
where nothing can be seen, there are ships going 
by to all parts of the world. If to-night one of my 
burners went out, within six months would come a 
letter, perhaps from India, perhaps from America, 
perhaps from some place I never heard of, saying, 
' Such a night, at such an hour, the light of Calais 
burned dim, the watchman neglected his post, and 
vessels were in danger ! ' Ah, sir, sometimes in the 
dark nights, in stormy weather, I look out to sea, 
and feel as if the eyes of the whole world were 
looking at my light. Go out ? burn dim ? Never ! " 

3948. NEGLECT, Law of. Mr. Drummond, in 
his " Natural Law in the Spiritual World," has a 
chapter on Degeneration, which 'to me is far more 
awful than Dante's vision of hell. He takes the 
little Crustacea in the mammoth caves of Kentucky, 
and he finds that these animals are apparently 
endowed with perfect eyes. He asks, "What do 
they with eyes in these Stygian waters where reigns 
an everlasting night ? A swift incision with the 
scalpel, a glance with a lens, reveals the fact that, 
while the front of the eye is perfect, the optic nerve 
is a shrunken, insensate thread. They have eyes, 
but they see not. They have chosen to abide in 
darkness, and have become fitted for it. By refus- 
ing to see they have waived the right to see, and 
nature has grimly humoured them. And he goes 
on to add these terrible words — "There are some 
men to whom it is true that there is no God. They 
cannot see God because they have no eye. They 
have only an abortive organ atrophied by neglect." 
— Howard Evans. 

3949. NEIGHBOUR, Duty of. Lao-tsze, the re- 
puted founder of Taoism, had been led, by the 
peculiar nature of his philosophical system, to teach 
"the returning of good for evil." This seemed 
"strange doctrine" to some of the disciples of 
Confucius, and they consulted him about it. His 
reply was, " WJiat, then, will you return for good? 
Recompense injury with justice and return good for 
good." Higher than this he could not rise. — Dr. 
Legge. 

3950. NEIGHBOUR, Duty to. In a walk to 
Salisbury he (George Herbert) saw a poor man 
with a poorer horse that was fallen under his load ; 
they were both in distress, and needed present 
help ; which Mr. Herbert perceiving, put off his 
canonical coat, and helped the poor man to unload, 
and after to load his horse. The poor man blessed 
him for it, and he blessed the poor man ; and was 
so like the Good Samaritan, that he gave him 
money to refresh both himself and his horse, and 
told him that if he loved himself he should be 
merciful to his beast. Thus he left the poor man ; 
and at his coming to his musical friends at Salisbury, 
they began to wonder that Mr. George Herbert, 
who used to be so trim and clean, came into that 
company so soiled and discomposed; but he told 
them the occasion. And when one of the company 
told him he had disparaged himself by so dirty 
an employment, his answer was, that the thought 
of what he had done would prove music to him at 
midnight ; and that the omission of it would have 
upbraided him and made discord in his conscience 
whensoever he should pass by that place; "for if 
I be bound to pray for all that be in distress, I am 
sure that I am bound, so far as it is in my power, 
to practise what I pray for. And though I do 



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not wish for the like occasion every day, yet let me 
tell you I would not willingly pass one day of my 
life without comforting a sad soul or showing mercy, 
and I praise God for this occasion." — Izaac Walton. 

3951. NEIGHBOUR, Duty towards. I was once 
walking with a farmer through a beautiful field, 
when he chanced to see a tall thistle growing on the 
other side of the fence. In an instant he sprang 
over the fence, and cut it off close to the ground. 
" Is that your field ? " I asked. " Oh no," said the 
farmer ; " but bad weeds don't care much for fences, 
and if I should leave that thistle to blossom in my 
neighbour's field, I should soon have plenty in my 
own." 

3952. NEIGHBOUR, Limitation of the law 
towards. On one occasion Johnson observed Wil- 
liam Scott — afterwards Lord Stowell — pitching 
snails, which had come out after the rain on the 
walks, into his neighbour's garden. "Hallo, Scott ! " 
exclaimed Johnson. " Do unto thy neighbour as you 
would be done by." "But, my dear Doctor," said 
Scott, "he is a Dissenter." "A Dissenter ! " ejacu- 
lated Johnson ; "then pitch away." — W. Davenport 
Adams. 

3953. NEIGHBOUR, Respect for claims of. Dr. 

Fothergill the botanist remarked, when about pur- 
chasing a property which would leave a poor family 
destitute, that nothing could afford gratification to 
him which entailed misery upon another, and then 
gave the property to them. The Roman Emperor 
Theophilus was so angry with his wife's brother for 
raising his palace wall to such a height as to ex- 
clude the light and air from the dwelling of a poor 
woman, that he adjudged to her both the palace and 
grounds. 

3954. NEUTRALITY, impossible on earth. 

Pythagoras, being asked what he was, answered 
that if Hiero were ever at the Olympian games, he 
knew the manner — that some came to try their for- 
tune for the prizes, and some came as merchants to 
utter their commodities, and some came to make 
good cheer and meet their friends, and some came 
to look on ; and that he was one of them that came 
to look on. But men must know that, in this 
theatre of man's life, it is reserved only for God and 
the angels to be looker s-on. — Lord Bacon. 

3955. NEW birth, begins our true life. A 

stranger passing through a churchyard saw these 
words written on a tombstone — " Here lies an old 
man seven years old." He had been a true Chris- 
tian only for that length of time. 

3956. NEW birth, Inadequate reason for. " I 

know my soul am clean as new cotton," said an old 
Baptist negro, " 'cause I was immersed when de 
tide was running out." (A negro superstition.) 

3957. NEW birth, Joy over. I waited with 
many more at the door of the building to ascertain 
whether he (a youth who in bathing in the sea had 
got out of his depth and sunk) was likely to recover. 
Several came out, but to tell of no hope. At last 
a person darted out of the house, the bearer of 
better tidings. " He has drawn a breath ! He has 
drawn a breath ! " The crowd caught and quickly 
echoed the cry. I thought of the joy that is felt in 
heaven when a penitent sinner is seen crying for 
mercy ; for just as an infant begins to breathe when 
it enters the world, so does the sinner begin to pray 



when he is newly born of God. It is at that very 
moment that he draws his first spiritual breath. — 
Rev. E. Cornwall. 

3958. NEW birth, only the beginning of Chris- 
tian life. If you wind up the weights of a clock, 
and point the hands to the proper figures, and go 
away, you will find them in the same place when 
you return an hour after. Set it again, and an hour 
later it will be as you left it. What does it need ? 
It needs to have the pendulum swing, and then 
it will keep time. Now I am continually setting 
Christians ; and when I look again, I find them 
just where I left them. What all such need is to 
swing the 'pendulum of active duties and life expres- 
sion of thoughts and feelings. — Beecher. 

3959. NEW birth, Signs of, in childhood. 

Matthew Henry dated his conviction of sin from 
the tenth year of his age, and his biographer says 
that he was but eleven years old when he was led 
"to draw the comfortable conclusion that he was 
converted and pardoned." Mrs. Susan Huntingdon 
was only five when, in the opinion of her parents and 
acquaintances, she was led to choose God for her 
portion. Why should we limit the Holy Spirit in 
this more than in any other direction ? 

3960. NEW birth, The necessity of. A man has 

bought a farm, and he finds on that farm an old 
pump. He goes to the pump and begins to pump. 
And a person comes to him and says, "Look here, 
my friend, you do not want to use that water. The 
man that lived here before, he used that water, and 
it poisoned him and his wife and his children — the 
water did." "Is that so ? " says the man. " Well, 
I will soon make that right. I will find a remedy." 
And he goes and gets some paint, and he paints up 
the pump, putties up all the holes, and fills up the 
cracks in it, and has got a fine-looking pump. And 
he says, "Now I am sure it is all right." You 
would say, "What a fool, to go and paint the 
pump when the water is bad ! " But that is what 
sinners are up to. They are trying to paint up the 
old pump when the water is bad. It was a new 
well he wanted. When he dug a new well it was 
all right. Male the fountain good, and the stream 
will be good. Instead of painting the pump and 
making new resolutions, my friend, stop it, and ask 
God to give you a new heart. — Moody. 

3961. NEW birth, The sign of. Meeting the 
minister of the kirk she had long attended, she was 
thus accosted, "O Janet, where have ye been, 
woman ? I have no seen ye at the kirk for long." 
She replied, " I go among the Methodists." " Why, 
what gude get ye there, woman ? " " Glory to God! " 
said Janet, " I do get gude ; for God, for Christ's 
sake, has forgiven a' my sins." " Ah, Janet, be not 
high-minded, but fear ; the De'il is a cunning adver- 
sary." "I dinna care a button for the De'il," said 
Janet. "I've gotten him under my feet. I ken 
the De'il can do muckle deal ; but there is ane thing 
he canna do." " What is that, Janet ? " " He canna 
shed abroad the love of God in my heart ; an' I am 
sure I've got it there!" "Weel, weel," said the 
minister, "if ye have got that there, hold it fast, 
Janet, and never let it go." — /. C. Antliff, B.D. 

3962. NEW nature, Necessity of. The raven, 
perched on the rock, where she whets her bloody 
beak, and with greedy eye watches the death- 
struggles of an unhappy lamb, cannot tune her 



NEW 



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NEWS 



c roaking voice to the mellow music of a thrush ; 
and since it is out of the abundance of the heart 
that the mouth speaketh, how could a sinner take 
up the strain and sing the song of saints ? — Guthrie. 

3963. NEW, Nothing, under the sun. The 

Duchess of Burgundy took a necklace from a 
mummy, wore it at a ball given in the Tuileries, and 
everybody said it was the newest thing there ! 
You may glance around the furniture of the palaces 
in Europe, and when you have fixed the shapes and 
forms in your mind, I will take you into the Museum 
of Naples, which gathers all remains of the domestic 
life of the Romans, and you shall not find a single 
one of these modern forms of art and beauty and use 
that was not anticipated. We have added hardly 
one single line or scrap of beauty to the antique. 
. . . Cinderella and her slipper is older than all 
history, like half a dozen other baby legends. The 
annals of the world do not go back far enough to 
tell us whence they first came. Everything that 
amuses the child in the open air is Asiatic. Rawlin- 
son will show you that it came from the banks of 
the Ganges or the suburbs of Damascus. — Wendell 
Phillips. 

3964. NEW TESTAMENT, a guide and a pro- 
tector. Some time ago three children — ten, seven, 
and four years old — arrived in St. Louis, having 
travelled all the way from Germany, without any 
escort or protection beyond a New Testament and 
their own innocence and helplessness. Their parents, 
who had emigrated from the Fatherland and settled 
in Missouri, left them in charge of an aunt, to whom 
they forwarded money sufficient to pay the expenses 
of the little ones to their new home across the 
Atlantic. As the children could not speak any 
other language than German, it is doubtful whether 
they would ever have reached their destination had 
not their aunt provided them with a passport, 
addressed not so much to an earthly authority 
as to Christian mankind generally. She gave the 
elder girl a New Testament, instructing her to 
show it to every person who might accost her, and 
especially to call their attention to the first leaf of 
the book. Upon that leaf were written the names 
of the three children, their birth-place and several 
ages, and this simple statement : — " Their father and 
mother in America are anxiously awaiting their 
arrival at Sedalia, Missouri." This was followed 
by the irresistible appeal — their guide, safeguard, 
and interpreter throughout a journey of more than 
four thousand miles — " Verily I say unto you, Inas- 
much as ye have done it unto one of the least of 
these my brethren, ye have done it unto me." 
Many were the acts of kindness shown to the little 
travellers, many the hands held out to smooth their 
journey, until they reached their parents in perfect 
safety. 

3965. NEW TESTAMENT, and the Old, Walk- 
ing by. The Burman Missionary tells the story of 
an old man who, thirty or forty years ago, when 
a heathen, came into possession of a copy of the 
Psalms in Burmese, which had been left behind by 
a traveller stopping at his home. He began to read, 
and before he had finished the book he had resolved 
to cast his idols away. For twenty years he wor- 
shipped the Eternal God revealed to him in the 
Psalms, using the Fifty-first, which he had com- 
mitted to memory, as a daily prayer. Then he fell 
in with a white missionary, who gave him a New 



Testament. With great joy he read, for the first 
time, the story of salvation by the Lord Jesus 
Christ. "Twenty years I have walked by star- 
light," he said ; " now I see the sun." 

3966. NEW TESTAMENT, Desire for. A young 
man bred a Catholic, having learned to read, and 
a New Testament happening to lie neglected in his 
master's house, it became the constant companion 
of his leisure hours. His apprenticeship to his 
master, a linen- weaver, being finished, he begged 
the New Testament as a reward for his faithful 
services. The 'master refused to give it to him 
unless he served six months longer. The young 
man, thinking that a New Testament might be ob- 
tained on easier terms at Castlebar, declined this, 
and made diligent inquiry at all the shops to find 
one. Alas ! not a Testament was for sale at that 
time (1811) in the principal town of a populous 
county in Ireland ! Re could not live without it ; it 
was never absent from his thoughts ; he dreamed 
of nothing else ; and finding no rest, he returned 
to his master, and agreed to serve him for the Testa- 
ment six months more. — The Boole and, its Story. 

3967. NEW TESTAMENT, Influence of. I 

offered a Bible to a Jew whom I met ; he accepted 
it, and turned over the leaves. Finding the New 
Testament, he frowned with anger, tore it violently, 
and threw it under his feet. "I don't wish for 
that," he cried. All that I could say to bring him 
to his senses was useless. Eleven days after he 
came to ask for something similar to that which he- 
had torn. What he had read had revealed to him 
his sin and the promise of a Redeemer. It is the 
life and work of this Redeemer he wished to know. 
Now he knows Him, and he knows also that he is 
going to suffer much for Him from his coreligion- 
ists. " But what is that ? " said he to me. " Has not 
Jesus suffered more for me ? Besides, will He not 
be with me in the furnace ? — the flames of which will 
not extinguish but purify me." — Pasteur Hirsch. 

3968. NEW TESTAMENT, its own defence. 
When the Rev. Claudius Buchanan was travelling 
in India he obtained from the Jews in that country 
a very singular copy of the translation of the New 
Testament into Hebrew, made in the sixteenth cen- 
tury. The design of the translator was to make an 
accurate version of the New Testament, for ths 
express purpose of confuting it, and of repelling the 
arguments of his neighbours, the Syrian or St. 
Thome Christians. But behold the providence of 
God ! The translator (a learned rabbi) became a 
convert to Christianity ; his own work subdued his 
unbelief, and he lived and died in the faith of Christ. 

3969. NEW TESTAMENT, Love of. Chrysostom 
tells us that in the primitive Church women and 
children had frequently the gospels, or parts of the 
New Testament, hung round their neck, and carried 
them constantly about with them. 

3970. NEWS, may be fatal. Dr. Mott's barber 
began to tell him the awful news of that morning. 
Overwhelmed with the intelligence he turned as pale 
as death. He staggered to an adjoining room to 
his wife. "My dear," he said, "I have received 
such a shock ; President Lincoln has been mur- 
dered." Within ten days he died from the effects. 
— Little's Historical Lights {condensed). 

3971 NEWS, No, good news. Bishop Bloom- 
field, on a curate bidding him farewell, and express- 



NEWSPAPER 



( 415 ) 



NUMBERS 



ing the hope that his two years in London had given 
satisfaction, said, good-temperedly, "When I hear 
nothing at all about a curate in the diocese, I take 
it for granted that all has been going on well." 

3972. NEWSPAPER, a serious study. I have 
been just looking over a newspaper, one of the most 
painful and solemn studies in the world if it be read 
thoughtfully. So much of sin and so much of 
suffering in the world as are there displayed, and 
no one seems able to remedy either. And then the 
thought of my own private life, so full of comforts, 
is very startling when I contrast it with the lot of 
millions whose portion is so full of distress or 
trouble. May I be kept humble and jealous, and 
may God give me grace to labour in my generation 
for the good of my brethren and for His glory ! — 
Dr. Arnold {Journal). 

3973. NIGHT, A call in. Some years ago I was 
awakened about three o'clock in the morning by a 
sharp ring of the door-bell. I was urged without 
delay to visit a house not very far from London 
Bridge. I went ; and up two pair of stairs I was 
shown into a room, the occupants of which were a 
nurse and a dying man. There was nobody else. 
"O sir," said she, "Mr. So-and-so, about half an 
hour ago, begged me to send for you." " What does 
he want ? " I asked. " He is dying, sir," she re- 
plied. I said, " I see that. What sort of a man was 
he ? " " He came home last night, sir, from Brighton. 
He had been out all day. I looked for a Bible, sir, 
but there is not one in the house ; I hope you have 
got one with you." "Oh," I said, "a Bible would 
be of no use to him now. If he could understand 
me I could tell him the way of salvation in the very 
words of Holy Scripture." I spoke to him, but he 
gave no answer. I spoke again ; still there was no 
reply. All sense had fled. I stood a few minutes 
gazing at his face, till I perceived he was dead. 
His soul had departed. That man in his lifetime 
had been wont to make a jeer at me. In strong- 
language he had often denounced me as a hypocrite. 
Yet he was no sooner smitten with the darts of 
death than he sought my presence and my counsel, 
feeling no doubt in his heart that I was a servant 
of God, though he did not care to own it with his 
lips. — Spurgeon. 

3974. NIGHT, Thoughts in the. Sir Walter 
Scott, journalising day by day, when days were 
at the darkest with him, not only his daily cares 
and crosses, but his night thoughts, refers on one 
occasion to Susannah in " Tristram Shandy," think- 
ing death is best met in bed ; and he adds, " I am 
sure trouble and vexation are not. The watches of 
the night press wearily when disturbed by fruitless 
regrets and disagreeable anticipations." — Preacher's 
Lantern. 

3975. NOISE, not life. It is a common error to 
suppose that a church is dead because it is not 
making a noise. Some people would keep up a 
continued round of tea-meetings, bazaars, Dorcases, 
holiday -makings, and trumpet-blowings, and adver- 
tise the same as signs of spiritual life. Some inju- 
dicious man once drew a distinction between per- 
spiration and inspiration. He must have had his 
eye upon the people in question. Spiritual life is 
generally quiet. There may be periods of intense 
excitement, but they cannot last. We should re- 
member that the river is not deepest where it is 
noisiest. — Br. Parker. 



3976. NOVELTY, Influence of. Yes, the people 
gathered in crowds around the statue, and looked 
at it again and again. It was not the finest work 
of art in the city, nor the most intrinsically attrac- 
tive. Why, then, did the citizens of Verona stand 
in such clusters around the effigy of Dante on that 
summer's evening ? Do you guess the reason ? It 
was a fete in honour of the poet ? No, you are mis- 
taken ; it was but an ordinary evening, and there 
was nothing peculiar in the date or the events of 
the day. You shall not be kept in suspense ; the 
reason was very simple ; the statue was new; it had, 
in fact, only been unveiled the day before. Every 
one passes Dante now, having other things to think 
of ; the citizens are well used to his solemn visage, 
and scarcely care that he stands among them. Is 
not this the way of men ? I am sure it is their way 
with us ministers. New brooms sweep clean. What 
crowds follow a new man ! — Spurgeon. 

3977. NOW, the accepted time. Dr. Nettleton 
had come home for the night. The good lady of 
the house, after bustling about to provide refresh- 
ment, said, directly before her daughter, who was 
in the room, " Dr. Nettleton, I do wish you would 
talk to Caroline ; she don't care a thing about going 
to meeting, nor about the salvation of her soul. 
I've talked and talked, but it don't seem to do good. 
I wish you would talk to her, Dr. Nettleton ; " 
saying which, she soon went out of the room. 
Doctor Nettleton continued quietly taking his re- 
past, when he turned round to the young girl and 
said, " Now, just tell me, Miss Caroline, don't they 
bother you amazingly about this thing ? " She, 
taken by surprise at an address so unexpected, 
answered at once, "Yes, sir, they do; they keep 
talking to me all the time, till I'm sick of it." "So 
I thought," said Dr. N. "Let's see ; how old are 
you ? " " Eighteen, sir." " Good health ? " " Yes, 
sir." " The fact is," said Dr. N., " religion is a good 
thing in itself ; but the idea of all the time troubling 
a young creature like you with it ! And you're in 
good health, you say ? Religion is a good thing. It 
will hardly do to die without it. / wonder how long 
it would do for you, to wait ? " " That's just what I 
have been thinking myself," said Caroline. " Well," 
said Dr. N., "suppose you say till you are fifty? 
No, that won't do ; I attended the funeral of a lady 
fifteen years younger than that. Thirty? How 
will that do % " " I'm not sure it would do to wait 
quite so long," said Caroline. "No, I don't think 
so either ; something might happen. Say, now, 
twenty-five? or even twenty, if we could be sure 
that you would live so long ? A year from now ; 
how would that do?" "I don't know, sir." 
" Neither do I. The fact is, my dear young lady, 
the more I think of it, and of how many young 
people as well, apparently, as you are do die sud- 
denly, I am afraid to have you put it off a moment 
longer. Besides, the Bible says, now is the accepted 
time. We must take the time. What shall we do ? 
Had we not better kneel down here and ask God 
for mercy, through His Son Jesus Christ ? " The 
young lady, perfectly overcome by her feelings, 
kneeled on the spot. In a day or two she, by 
grace, came out rejoicing in hope, finding she had 
far from lost all enjoyment in this life. 

3978. NUMBERS, not everything. Voltaire tells 
us, in his "History of Charles XII.,'' that whenever 
the Swedes, under the leadership of their king, could 

I marshal a force bearing a proportion to their foes 



OATH 



OBEDIENCE 



of only twenty to a hundred, they never despaired 
of victory. Moses went further than this, and pre- 
dicated for the chosen race that one should chase 
a thousand, and two put ten thousand to flight. — 
J. Waylen. 

3979. OATH, Objection to. Mr. John Kerr, 
from Scotland, had been summoned as a witness at 
the Old Bailey, and being called to take the oath 
upon the New Testament, he declined it, and craved 
the indulgence of the Court, saying that he was a 
Presbyterian, that he had conscientious scruples 
against taking the oath in that form, and that he 
wished to swear according to the mode used in his 
own country. Lord Chief-Justice Eyre gave him 
permission ; and, holding up his right hand, he 
repeated, with great solemnity, the oath taken in 
Scottish courts of justice. His venerable appearance, 
his gravity of manner, and his slow and solemn 
utterance struck the whole Court with awe ; and 
the remark was made by many, that they never 
heard an oath taken in a manner so affecting. 

3980. OATHS, Danger of. An elector of Cologne, 
who is likewise an archbishop, one day swearing 
profanely, asked a peasant, who seemed to wonder, 
what he was so surprised at. " To hear an arch- 
bishop swear," replied the peasant. "I swear," 
replied the elector, " not as an archbishop, but as a 
prince." "But, my lord," said the peasant, "when 
the prince goes to the Devil, what will become of 
the archbishop?" 

3981. OATHS, unnecessary. It was a common 
practice among the Swedish nobles and others to 
invoke the name of the Supreme Being on almost 
every occasion ; they were ever ready to make and 
seal vows only to break them. But " Sir Sten " (the 
Swedish patriot) never swore ; he only said on such 
occasions, " As true as my name is Sir Sten, and that 
I carry three water-lily leaves on my escutcheon ; " 
and Sir Sten was never known to break his word. — 
Albert Alberg. 

3982. OATHS, unnecessary. " My lads," said a 
naval captain when reading his orders to the crew 
on the quarter-deck to take the command of the 
ship, "there is a favour which I ask of you, and 
which, as a British officer, I expect will be granted 
by a crew of British seamen. What say you, my 
lads ? Are you willing to grant your new captain, who 
promises to treat you well, one favour ? " " Hi, hi, 
sir," cried all hands ; " please to let's know what it 
is, sir." "Why, my lads," said the .captain, "it is 
this ; that you must allow me to swear the first oath 
in this ship." 

3983. OBEDIENCE, a test of character. Louis 
XIV. was told that Lord Stair was one of the best- 
tempered men in Europe. " I shall soon put him 
to the test," said the King ; and asking Lord Stair 
to take an airing with him, as soon as the door of 
the coach was opened he bade him pass and go in. 
The other bowed and obeyed. The King said, " The 
world is in the right in the character it gives ; 
another person would have troubled me with cere- 
mony." — Paxton Hood. 

3984. OBEDIENCE, and duty. Soon after the 
Grand Duke Alexis of Russia was assigned to duty 
as midshipman his vessel was wrecked off the coast 
of Denmark. The Admiral commanding resolved 
to save the young man, and ordered him to take 



charge of the first boat which put off from the 
doomed ship. The Grand Duke disdained safety 
thus bought, and declined. " My duty is here, 1 ' he 
said to the Admiral, " and I must be the last to 
leave the ship." "Do you not understand, sir," 
exclaimed the Admiral, "that you are under my 
command ? And do you dare refuse obedience to my 
orders ? " "I know my duty," answered the mid- 
shipman, " and I will obey any orders you may see 
fit to give me, except an order to leave the ship, 
where my duty now commands me to remain." 
The Admiral gave up his point, and Alexis was 
the last man to leave the ship, and, after landing, 
was promptly ordered under arrest for disobedience 
of orders. He submitted without murmur. The 
Admiral sent dispatches to the Emperor detailing 
the affair, and the Emperor wrote : — " I approve your 
having placed the midshipman Alexis under arrest 
for disobedience, and I bless my boy for having 
disobeyed." — Christian Age. 

3985. OBEDIENCE, and faith. A captain is 
bringing his vessel from the Mediterranean, a com- 
paratively tideless sea, to one of our inland ports. 
When he gets to the mouth of the river the tele- 
graphic message is flashed to him, "Lighten your 
ship ; be ready at a certain hour, and the tide will 
bring you in." He does not see the reason of it ; he 
does not understand it ; it is against all his previous 
experiences, — but he obeys. When the hour comes 
the sails are ready, the anchor weighed, the cargo 
lightened, and as the result he sees the wide wastes 
before him, filled with water, his ship lifted by 
mysterious influences, floated over the harbour-bar, 
and carried safely into port. So in matters of salva- 
tion and eternal life. If ever we are to be saved 
we must be willing and ready in the day of God's 
power. That carries us into port, with no efforts 
of our own, and leaves us safely harboured there 
throughout eternity. — B. 

3986. OBEDIENCE, and trials. There is a legend 
that Nimrod took Abraham and cast him into a 
furnace of fire because he would not worship idols ; 
but God changed the coals into a bed of roses. So 
it will ever be. The obedience that leads to the 
furnace of fire will find in the end that it is a bed 
of roses. 

3987. OBEDIENCE, better than sacrifice. A 

young brother complained to the abbot that only 
bread and salt had been served on table for a long 
time. The abbot went into the kitchen, where he 
found the cook plaiting mats. " How is this ? " 
exclaimed he. " What is there for dinner to-day ? " 
"Bread and salt," replied the cook. "But the 
rule commands vegetables and soup." " My father, 
many of the monks deny themselves everything ex- 
cept bread ; and it is such a trouble preparing the 
vegetables and salads ; and so disappointing to see 
them come away from table almost untouched, when 
I have spent so much time in getting them ready, 
that I thought I could employ my time more profit- 
ably in making mats." "And prithee, how long 
has the table been without vegetables ? " " Some 
two or three months." " Bring all the mats thou 
hast made, and show me them." So the cook, with 
no small pride, produced them, and piled them up 
before the abbot, who plucked a brand from the 
fire and set them all in a blaze. 1 ' What ! " said he, 
" withdraw from some of the monks the opportunity 
of denying themselves, and from those who are 



OBEDIENCE ( 4 

sickly the necessary delicacies, and from the young 
their needful support, because it gives thee a little 
trouble, and because thou thoughtest thou couldst do 
better plaiting ! To obey is better than sacrifice." 



3988. OBEDIENCE, Blind. The partial preven- 
tion of the customary widow-strangling in Fiji 
was the result of missionary Moore's presence on 
the spot. To ensure success, he first sought the 
co-operation of the Roman Catholic missionary, 
the Rev. Mr. Matthew, but Mr. Matthew politely 
declined to make united effort against the strangling, 
stating it was contrary to his instructions to in- 
terfere with the customs of the country. — King 
and People of Fiji. 

3989. OBEDIENCE, Implicit. A negro preacher 
once said, "Brethren, whateber de good God tell 
me to do in dis blessed Book, dat I'm gwine to do. 
If I see in it that I must jump troo a stone wall, 
I'm gwine to jump at it. Going troo it belongs to 
God ; jumpin' at it 'longs to me." 

3990. OBEDIENCE, is life. Listen to a thing 
which happened in Prussia. The pointsman is at 
his post ; the train is coming ; he sees it, he has 
lifted the lever, he has pulled it over, the points 
have shifted, and the train will run on all right. 
But as he pulls the lever tight and holds it firm he 
turns his head. Oh, horror ! his own dear little 
prattling boy is running up the very line towards the 
coming train ! What shall he do ? " Lie down ! " 
he wildly shouts, and the childs obeys. The train 
dashes on, and is rushing away in the distance. 

j| The excited father bounds, expecting to see his 
I darling child a mangled corpse, and finds him 
breathing, living, unharmed. The train has passed 
over him. Do you not see that disobedience would 
have been deathl Obedience was life.— Rev. G. 
Litting, M.A., LL.B. 

3991. OBEDIENCE, ought to be implicit. " Sir," 
said the Duke of Wellington to an officer of Engineers 
who urged the impossibility of executing the direc- 
tion he had received, " I did not ask your opinion ; 
/ gave you my orders, and I expect them to be 
obeyed." — Horace Smith. 

3992. OBEDIENCE, Prompt and unhesitating. 

When a Scottish chieftain desired to summon his 
clan, upon any emergency, he slew a goat, and 
making a cross of any light wood, seared its ex- 
tremities in the fire, and extinguished them in the 
blood of the animal. This was called the Fiery 
Cross, or the Cross of Shame, because disobedience 
to what the symbol implied inferred infamy. It 
was delivered to a swift and trusty messenger, who 
ran full speed with it to the next hamlet, where 
he presented it to the principal person, with a 
single word, implying the place of rendezvous. He 
who received the symbol was bound to send it 
forward, with equal despatch, to the next village ; 
and thus it passed with incredible celerity through 
all the district which owed allegiance to the chief. 
At sight of the Fiery Cross every man capable 
of bearing arms was obliged instantly to repair to 
the place of rendezvous. He who failed to appear 
suffered the extremities of fire and sword, as indi- 
cated by the bloody and burnt marks upon this 
warlike signal — Sir Walter Scott. 

3993. OBEDIENCE, should be prompt. When the 
,{ Ville du Havre " was sinking, the question whether 



17 ) OBJECTIONS 

scores of her passengers and crew would be saved 
or drowned was settled within fifteen minutes. 
And millions have decided the momentous question 
of their eternal salvation or perdition in even less 
time than that. It seems to have been short work 
with Simon Peter when Jesus bade him quit the 
nets and "follow me." Peter obeyed at once. 
Prompt obedience honours God. Prompt obedience 
puts the soul immediately within the Almighty 
hold ; and when Jesus has His omnipotent grasp 
of love upon me, none shall be able to pluck me 
out of His hands. Prompt obedience saves. — 
Cuyler. 

3994. OBEDIENCE, The power of. The story 
is told of a young general in the ninth century who, 
with five hundred men, came against a king with 
twenty thousand. The king sent word that it was 
the height of folly in so small an army to resist his 
legions. In reply the general called one of his 
men and said, "Take that sword and drive it to 
your heart." The man did so, and fell dead. To 
another he said, "Leap into yon chasm," and the 
man instantly obeyed. " Go," he said to the mes- 
senger, " and tell your king we have five hundred 
such men. We will die, but never surrender." The 
messenger returned with his message — a message 
that struck terror into the heart of the whole army 
of the king. 

3995. OBEDIENCE, the test of love. Nothing 
can be love to God which does not shape itself 
into obedience. We remember the anecdote of the 
Roman commander who forbade an engagement 
with the enemy, and the first transgressor against 
whose prohibition was his own son. He accepted 
the challenge of the leader of the other host, met, 
slew, spoiled him, and then, in triumphant feeling, 
carried the spoils to his father's tent. But the 
Roman father refused to recognise the instinct 
which prompted this as deserving of the name of 
love. Disobedience contradicted it, and deserved 
death. Weak sentiment ; what was it worth ? — 
Robertson. 

3996. OBJECT, in life, A frivolous. Frausham, 
who is sometimes described as the Norwich Pagan, 
died in 1811. He one day made this remark — 
" Every man has some chief object which he wishes 
to accomplish ; " and added, " why should I not have 
mine? I will choose such an one as no mortal 
ever chose before. I will get a cup and ball, and 
I will catch the ball 666,666 times." And he 
actually carried his intention into effect, and 
accomplished the silly feat before he died. 

3997. OBJECTIONS, easily raised. We recently 
heard of a man who wanted to be made a ruling 
elder in a church. His pastor began to question 
him about his qualifications for the office. " Can you 
teach ? " " No ; I am not educated. " " WeU, what 
can you do ? " " If anything is brought up in the 
session that I do not like, I think I can manage to 
raise an objection." Very able men in the object- 
ing line are not rare. 

3998. OBJECTIONS to religion, easily made 

Talking of those who denied the truth of Chris- 
tianity, he (Johnson) said, " It is always easy to be 
on the negative side. If a man were now to deny 
that there is salt upon the table, you could not 
reduce him to an absurdity. Come, let us try this a 
little further. I deny that Canada is taken, and I 

2 D 



OBLIGATIONS 



8 ) 



OFFERING 



can support my denial by pretty good arguments. 
The French are a much more numerous people than 
we are ; and it is not likely that they would allow 
lis to take it. ' But the Ministry have assured us, 
in all the formality of the Gazette, that it is taken.' 
— Very true. But the Ministry have put us to an 
enormous expense by the war in America, and it is 
their interest to persuade us that we have got some- 
thing for our money. — 'But the fact is confirmed 
by thousands of men who were at the taking of it.' 
— Ay ; but these men have still more interest in 
deceiving us. They don't want that you should 
think the French have beat them, but that they 
have beat the French. Now suppose you should 
go over and find that it really is taken, that would 
only satisfy yourself ; for when you come home we 
will not believe you. We will say you have been 
bribed. Yet, sir, notwithstanding all these plausible 
objections, we have no doubt that Canada is really 
ours. Such is the weight of common testimony. 
How much stronger are the evidences of the Chris- 
tian religion ! " — BoswelVs Johnson. 

3999. OBLIGATIONS, Mutual. How well I re- 
member a conversation with a " self-made man ! " 
He was exceedingly angry because I affirmed the 
mutual obligation of lawyer and client, tradesman 
and customer, master and servant. In the warmth 
of debate he broke out, "You will say that I'm 
under an obligation to my chimney-sweeper next." 
I hardly expected so suitable an illustration, nor 
am I likely to forget the expression of my friend's 
countenance as I replied, " Well, yes, indeed you 
are ; and certainly if you were to attempt to sweep 
your own chimney you would find out unmistakably 
the colour of your obligation." — Henry Varley. 

4000. OBLIGATIONS, to God. The Emperor 
Augustus, hearing that a gentleman of Rome, not- 
withstanding a great burden of debt wherewith 
he was oppressed, slept quietly and took his ease, 
desired to buy the bed that he lodged on, remark- 
ing that it seemed to him a wonderful bed whereon 
a man could sleep that was so deeply involved. If 
we thought of our daily obligations to our God, 
could we lie down to sleep or rest in peace without 
having rendered to Him the tribute of our praise ? 
— New Cyclopcedia of Anecdotes. 

4001. OBSTACLES, Overcoming, Few men, 
possessed of the most perfect sight can describe 
visual objects with more spirit and justness than 
Mr. Blacklock, the poet, bom blind. — Burke. 

4002. OBSTACLES, Overcoming. When his 

(Lord Beaconsfield's) first speech in the House of 
Commons was met by every possible manifestation 
of opposition and ridicule, and at last drowned in 
uproar, every one knows how, stopping in the middle 
of a sentence, he lifted his hand and cried, in the 
full tones of a voice which rose above the tumult, 
" I have begun several times many things, and yet 
have often succeeded at last. I will sit down now, 
but the time will come when you shall hear me ! " 
" Was I," he said, in recounting the incident to his 
constituents at Maidstone, " to yield to this insult- 
ing derision like a child or a poltroon ? No ; when 
I sat down I sent them my defiance. There are 
emergencies in which it becomes necessary to show 
that a man will not be crushed. I trust I showed, 
under unparalleled interruption, the spirit of a man, 
and the generosity of a combatant who does not soon 
lose his temper." — Canon Farrar. 



4003. OBSTINACY, conquered. It is said that 
Robert Raikes, the founder of Sunday-schools, one 
day visited a family in which was a bad-tempered 
child, who made her mother very unhappy by her 
obstinacy and sulkiness. Every effort for her 
improvement was fruitless. Mr. Raikes talked 
seriously with her, and told her that her first step 
must be to kneel down and ask her mother's pardon. 
She resisted all entreaty, and he proposed to humble 
himself for her. Kneeling before the mother, he 
asked her forgiveness. The stubborn girl, seeing 
Mr. Raikes on his knees on her account, burst into 
tears, fell upon her knees, and asked her mother's 
forgiveness for herself. From that hour she became 
an obedient and gentle child. 

4004. OBSTINACY, Extreme. " I have come," 
said a Scotch farmer to a neighbour laird who was 
just dying — " I have come to settle about that piece 
of land." "Settle't!" cried the old wrangler; 
" how will you settle't ! Your father couldna 
settle't, and your grandfather couldna settle't, and 
how will you settle't ? " " Oh," said the rival 
claimant, "I'll let you have it altogether." "But 
I'll no take it," cried the stout old litigant, and 
turned his face resolutely to the wall. 

4005. OCCASION, to be seized. It is said 
occasion has a forelock, but is bald behind. Our 
Lord has taught this by the course of nature. A 
farmer must sow his barley and oats about Easter ; 
if he defer it to Michaelmas it were too late. When 
apples are ripe they must be plucked from the tree, 
or they are spoiled. Procrastination is as bad as 
over-hastiness. There is my servant Wolf ; when 
four or five birds fall upon the bird-net, he will not 
draw it, but says, " Oh, I will stay until more come ;" 
then they all fly away, and he gets none. Occasion 
is a great matter. Terence says well, "I came in 
time," which is the chief thing of all. Julius Caesar 
understood occasion ; Pompey and Hannibal did 
not. Boys at school understand it not; therefore 
they must have fathers and masters, with the rod to 
hold them thereto, that they neglect not time, and 
lose it. . . . Occasion salutes thee, and reaches out her 
forelock to thee, saying, " Here I am, take hold of 
me." Thou thinkest she will come again. Then 
says she, " Well, seeing thou wilt not take hold of 
my top, take hold of my tail ; " and therewith flings 
away. — Luther. 

4006. OFFERING, A child's. A little girl seven 
years old died in Philadelphia. When the doctor 
told her she could not live, she bade her mother 
send for the pastor of the church, and when he 
came she gave him her little savings-bank. " Open 
it," she said. There were four dollars and a few 
cents. " Take them," said the child, " and build a 
church for poor people — poor people, mind, who sit 
in the back-seats of our church. They must not 
pay anything. I want all the seats to be free." 
The clergyman took the money. "My child," he 
said, solemnly, " it shall be done, with God's help." 
When the child was dead he placed her little bank 
and the pittance it contained on the pulpit, and 
told her story. Tears were in every eye. One 
wealthy man after another came forward with his 
offering. Children came, women also, and the poor 
with their mites. A short time ago the completed 
church, ready for its poor occupants, was dedicated 
to the service of that God who willed that the 



OFFERING 



( 419 ) 



OMNISCIENCE 



widow's mite and the poor little child's offering 
should not fail of their errand. 

4007. OFFERING, Meanness in. It is storied 
of a rich merchant, that in a great storm at sea he 
vowed to Jupiter, if he would save him and his 
vessel, that he would give him a hecatomb — a sacri- 
fice of a hundred oxen. The storm ceaseth, and he 
bethinks himself that a hecatomb was unreason- 
able; he resolves on seven oxen. Another tempest 
comes, and now he vows again the seven at least. 
Delivered then also, he thought that seven were 
too many, and one would serve the turn. Yet 
another peril comes, and now he vows solemnly to 
fall no lower ; if he may be rescued, an ox Jupiter 
shall have. Again freed, the ox sticks in his stomach, 
and he would fain draw his devotion at a lower 
rate — a sheep was sufficient. But at last, being set 
ashore, he thought a sheep was too much, and pur- 
posed to carry to the altar only a few dates. On 
the way he eats up the dates, and lays on the altar 
only the shells. — Christian Family. 

4008. OFFERINGS, Acceptability of. Xeno- 
phon tells us of Socrates, that when he sacrificed 
he feared not his offering would fail of acceptance 
in that he was poor ; but, giving according to his 
ability, he doubted not but, in the sight of the 
gods, he equalled those men whose gifts and sacri- 
fices overspread the whole altar ; for Socrates ever 
deemed it a most indubitable truth, that the service 
paid to the Deity by the pure and pious soul was 
the most grateful service. As with what Plutarch 
relates of Artaxerxes, out on a royal progress, dur- 
ing which people presented him with a variety of 
gifts ; but " a labouring man, having nothing else 
to give him, ran to the river, and brought him some 
water in his hands. Artaxerxes was so much pleased 
that he sent the man a gold cup and a thousand 
darios." — Francis Jacox. 

4009. OFFERINGS, Polluted. Once, while the 
" Redemptionist Fathers " were holding a service 
season in Waterford, Pennsylvania, and receiving 
moneys for the erection of a church, a young man 

in a drinking saloon remarked, " Father D will 

not take contributions from a liquor seller, if he 
knows it." "I should hate to try him if I didn't 
want to spare the money," sneered the saloon- 
keeper. "I'll bet on it," said the young man. 
Finally it was determined that the saloon-keeper 
should "try him." He waited on the priest, and, 
announcing his errand, laid down fifty dollars as 

his contribution to the church. Father D 

noticed the man's somewhat rough appearance and 
dress, and asked him if he was not offering more 
than he could afford. " No, sir ; I can easily afford 
it. I'm doing a profitable business." "What is 
your business ? " "I am a liquor seller." Father 

D rose to his feet with flashing eyes. " Take 

your money away," he said. " How dare you offer 
to God what you have made by the ruin of men ? " 

4010. OFFERINGS, Tainted. Dickens tells us 
of a certain German Baron who, being visited with 
conscientious qualms of a murder, seized upon cer- 
tain wood and stone belonging to a weaker Baron, 
and built a chapel with them, thereby hoping to 
propitiate Heaven. — /. Rain Friswell. 

4011. OFFICE, Magnifying. A beadle of one 
of the city churches of Glasgow, being asked by an 
elder from the country whether he could recommend 



a person to act as a church-officer, replied he could 
not. "Had you wanted a minister," he added, "I 
could direct you at once ; but where to get one 
qualified to undertake a beadleship is mair than I 
ken." — Rev. Charles Rogers, LL.D. 

4012. OLD age, consecrated. So excellent was 
Wesley's constitution, and so favourable were his 
habits to health, that he had reached his sixty-ninth 
year before he could be prevailed on to ride in a 
carriage. He had travelled on horseback upwards 
of a hundred thousand miles. At Kingswood he 
preached under the shade of trees which he himself 
had planted ; and in his seventieth year he ad- 
dressed more than thirty thousand persons, by all 
of whom he was distinctly heard. When seventy - 
two his eyes were more powerful and his nerves 
firmer than they had been thirty years before. 
"The cause," he says in his journal, "is God's 
pleasure. The chief means, my generally preaching 
at five in the morning — one of the healthiest [exer- 
cises in the world ; my never travelling less than 
4500 miles in a year ; the ability to sleep immedi- 
ately ; my never losing a night's sleep in my life." — 
Clerical Anecdotes. 

4013. OMISSION, Sins of. Dr. Samuel Johnson, 
in writing to his mother, says : — " You have been 
the best mother, and I believe the best woman, in 
the world. I thank you for your indulgence to me, 
and I beg forgiveness for all I have done ill, and all 
that I have omitted to do well." So in the prayer he 
composed at the same time : — " Forgive me what- 
ever I have done unkindly to my mother, and 
ivhatever I have omitted to do 'kindly.'" 

4014. OMISSION, Sins of. The last words 
that Archbishop Usher was heard to express were 
— "Lord, forgive my sins, especially my sins of 
omission." 

4015. OMNISCIENCE, illustrated. A few years 
ago a gentleman in Ireland had a farm there, about 
a mile and a half from his house. It was situated 
on the side of a hill, and from his attic window he 
could get a view of every portion of the land. He 
would often go to this window with a powerful 
telescope, and about five minutes every day he 
would spend in this way, examining what his work- 
people were doing, and whether the work of the 
farm was being carried on properly or not. The 
men happened to know this, and it often quickened 
them in their various duties to know that the 
master's eye from the little attic window might 
possibly at that very moment be resting upon them. 
Our Master's eye is always resting upon us. He 
sees and knows all we think or do or say, and yet 
how many people act as though God were both blind 
and deaf ! — Preacher's Promptuary of Anecdote. 

4016. OMNISCIENCE, illustrated. One day 

the astronomer Mitchell was engaged in making 
some observations on the sun, and as it descended 
towards the horizon, just as it was setting, there 
came into the rays of the great telescope the top of 
a hill seven miles away. On the top of that hill 
was a large number of apple-trees, and in one of 
them were two boys stealing apples. One was 
getting the apples, and the other was watching to 
make certain that nobody saw them, feeling certain 
that they were undiscovered. But there sat Pro- 
fessor Mitchell, seven miles away, with the great 
I eye of his telescope directed fully upon them, seeing 



OPIATES 



( 420 ) OPPORTUNITY 



every movement they made as plainly as if he had 
been under the tree with them. 

4017. OPIATES, Argument against use of. Do 

you know what keeps the gin-palaces open ? Misery. 
The miserable go there to forget. You must not 
and shall not do it, for it is degradation. I would 
have you condescend to no miserable materialism 
to escape your sorrow. Remember what Maria 
Theresa said when she began to dose in dying — " I 
want to meet my God awake." Remember that He 
refused the medicated opiate on the Cross. Meet 
misery awake. May I borrow sacred words ? 
" Having begun in the spirit, do not be made per- 
fect through the flesh." — Robertson. 

4018. OPINION, may be prejudiced. Brindley, 
the civil engineer, considered a straight canal a 
much more picturesque and pleasing object than a 
meandering river. "For what purpose," he was 
asked, "do you apprehend rivers to have been 
intended ? " "To feed navigable canals," was the 
reply. — Horace Smith. 

4019. OPPORTUNITIES, Christians are to seek, 
for doing good. Cotton Mather used to say, " Stay 
not till you are told of opportunities for doing good. 
Inquire after them." 

4020. OPPORTUNITIES, how dealt with. The 

Russians have a fable about a miller who was too 
lazy to repair the leak in his dyke, through which 
the water escaped which should have turned his 
mill, but who flies into a passion with his fowls and 
kills them because he catches them drinking the 
water. So men lose the opportunities of life and 
salvation, let them all slip by one by one, and then 
lay the blame upon some insignificant thing, and 
quarrel with themselves and the world about that, 
as if it were a matter of vital importance. — B. 

4021. OPPORTUNITY, Danger of neglecting, 
illustrated. Travellers sometimes find in lonely 
quarries, long abandoned or once worked by a 
vanished race, great blocks squared and dressed, 
that seem to have been meant for palace or shrine. 
But there they lie neglected and forgotten, and the 
building for which they were hewn has been reared 
without them. Beware lest God's grand temple 
should be built up without you, and you be left to 
desolation and decay. — Maclaren. 

4022. OPPORTUNITY, embraced. Henry Town- 
ley and his brother are said to have been on one 
occasion assisting the Rev. Charles Maston, of 
Hertford, to preach in the open air at Manston. 
One of the magistrates of Ramsgate came to the 
spot, and in an angry tone said to the Rev. George 
Townsend, who was assisting in the service, " You 
have no business to act in this turbulent way ; you 
are creating a riot. I shall read the Riot Act, and 
then proceed at your peril." "Sir," said the aged 
and venerable pastor, " there was no riot till you 
came." The Act was read, and Mr. Maston 
ascended the box of Mr. Townley's carriage— which 
served as a pulpit — and told the people that the 
Riot Act allowed an hour for dispersion. A sermon 
was preached and prayer offered, and the whole 
service was concluded within the hour. 

4023. OPPORTUNITY, Improvement of. She 

was a fair enough professor, yet had been living 
a careless, godless, Christless life. She awoke 



one morning, and, most strange and unaccountable ! 
her first feeling was a strong desire to pray. She 
wondered. She hesitated. . . . She was drowsily 
sinking back again into unconsciousness, when sud- 
denly, with the brightness and power of lightning, 
the thought flashed into her mind, "This desire may 
come from God ; this may be the hour of my des- 
tiny, the tide of salvation, which, if neglected, may 
never return." Alarm seized her soul. As if she 
felt the bed beneath her sinking down into hell, she 
sprang up and flung herself on her knees. The 
chamber was then changed into a Peniel ; and when 
the morning sun looked in at her window he found 
her wrestling with God in prayer. And, like one 
rising from a sepulchre, she came forth at the call 
of Jesus, to follow Him faithfully from that day for- 
ward, and in her future life to walk this world with 
God. — Guthrie. 

4024. OPPORTUNITY, Life is our. The last 
words of Dudley Tyng were, " Father, stand up for 
Jesus ; Father, stand up in Jesus." — B. 

4025. OPPORTUNITY, missed. It is said that 
an artist once solicited permission to paint a portrait 
of the Queen. The favour was granted, and the 
favour was great, for probably it would make the 
fortune of the man. A place was fixed and a time. 
At the fixed place and time the Queen appeared, 
but the artist was not there — he was not ready yet. 
When he did arrive a message was communicated 
to him that Her Majesty had departed, and would 
not return. 

4026. OPPORTUNITY, Seizing. A legend on 
one of the walls of the temple at Delphos ran — 

"Know thy opportunity." 

4027. OPPORTUNITY, to be seized. Oppor- 
tunity is the flower of time, and as the stalk may 
remain when the flower is cut off, so time may re- 
main with us when opportunity is gone. — Bond. 

4028. OPPORTUNITY, to be seized. Men in 

their dealings with divine things often do what 
Goldsmith did when he was asked to call on the 
Earl of Northumberland. His lordship had heard 
that the poet was a native of Ireland, and as he was 
Lord Lieutenant of that country, he had a desire to 
serve him. What with the grandeur of the scene, 
however, and the poet's confusion, Goldsmith first 
of all mistook a servant for the master, and poured 
out all his fine speeches in a direction in which they 
were of no avail ; then when the Earl came in he 
could only stammer out a request for his brother, 
and, whether out of pride or forgetfulness, ignore his 
own need, sore enough at that time. The oppor- 
tunity was over, and no second ever came.— B. 

4029. OPPORTUNITY, Waiting for. The beau- 
tiful Drosera, or sun-dew, lifts its tiny crimson head. 
The delicate buds are clustered in a raceme, to the 
summit of which they climb one by one. The top- 
most bud waits only through twelve hours of a single 
day to open. If the sun do not shine it withers 
and droops, and gives way to the next aspirant. So 
it is with the human heart and its purposes. One 
by one they come to the point of blossoming. If 
the warmth of confidence and hope glow in the 
heart at the right moment, all is well ; but the chill 
of hesitation or delay will wither them at the core. 
— Benton. 



OPPOSITION 



{ 42i ) 



ORTHODOXY 



4030. OPPOSITION, conquered. Hiacoomes, an 
early Indian convert, was a remarkable man. Two 
years after his conversion (1743), having in the 
meantime been prepared by Mr. May hew, he com- 
menced teaching to the Indians the things of Chris- 
tianity. He was not suffered to proceed without 
opposition from the Paw-Waws, Sachems, and other 
Indians ; but he made this improvement of the 
injustice done him. "I had," he remarked, "one 
hand for injuries and another hand for God ; while 
I received wrong with the one, / laid the faster hold 
on God with the other." These words should be 
written in gold. — Neio York Independent. 

4031. OPPOSITION, Ignorant. A copy of Moody 
and Sankey's hymns lately reached one of the 
Turkish post-offices in Armenia, to the address^of 
an American missionary. As a matter of course, it 
must pass under the eagle eye of Bukhsheesh Effendi, 
the Governor-General's factotum, who knows a few 
words f English. He had very recently passed, by 
inadvertence, a book consisting of letters from one 
of the New York papers, the author of which roundly 
denounced the misgovernment he had witnessed in 
Armenia during the campaign of 1877. And this 
volume was addressed to the same quarter as the 
present hymn-book. "Dogs ! " exclaimed Bukh- 
sheesh Effendi, as he turned over the leaves. " Hold 
the fort ! What fort ? Treachery, as I live ! May 
Satan seize them ! " They were patriotic songs for 
the use of the Armenians, those hymns, and the 
musical notation proved it ; and that particular song, 
"Hold the Fort," must have reference to an in- 
tended insurrection. So " Hold the Eort" was cut 
out by order of Bukhsheesh, and the expurgated 
volume sent to its destination. 

4032. OPPOSITION, Satan's. On one occasion 
a boy, weak in mind, was asked, while rubbing a 
brass plate on a door, what he was doing, when he 
replied, " I am rubbing out the name." Little was 
the boy aware that the more he rubbed the brighter 
it shone. So it is with Satan, who wishes to 
obliterate the Word of God from the memory, as 
well as every impression of its internal evidence 
from the understanding and from the heart. — Rev. 
W. Dawson. 

4033. OPPOSITION to Christ, Folly of. You 

have heard of the swordfish. It is a very curious 
creature, with a long and bony beak or sword pro- 
jecting in front of its head. It is also very fierce, 
attacking other fishes that come in its way, and 
trying to pierce them with its sword. The fish has 
sometimes been known to dart at a ship in full sail 
with such violence as to pierce the solid timbers. 
But what has happened ? The silly fish has been 
killed outright by the force of its own blow. The 
ship sails on just as before, and the angry sword- 
fish falls a victim to its own rage. But how shall 
we describe the folly of those who, like Saul of 
Tarsus, oppose the cause of Christ 1 They cannot 
succeed ; like the sword-fish, they only work their 
own destruction. — Bowes. 

4034. ORATOR, A true. When Baron, the great 
actor, heard Massillon he said to a companion, " My 
friend, here is an orator ; as for us, we are but actors." 
—Br. Fish. 

4035. ORDINANCE, A divine. I believe an ox- 
yoke is a divine ordinance. When men found out 
that shaping a piece of wood across the neck of the 



ox was the way to get the use of his strength, that 
piece of wood became a divine ordinance. God 
made the nature of things, and human skill only 
finds it out. — Beecher. 

4036. ORDINANCES, Self-administered. It was 

not till the age of sixty-five that Rabbi Abraham 
first fell in with a Hebrew Testament (as it were by 
accident). His attention was arrested by the book ; 
he pored over its pages, and found in them a fascina- 
tion which no other reading had ever possessed for 
him. He read of the life, the work, the sufferings, 
and the death of the Lord Jesus. He compared 
these good tidings, so new to him, with the darker 
prophecies of the Old Testament — words so long 
familiar to him. As Rabbi Abraham read he 
wondered, and as he wondered he read more. " If 
these things be true," he exclaimed, "then this 
same Jesus of Nazareth is none other than the 
Messiah." He saw and believed. " The Word of 
salvation," he said, "is sent to sinners, and if to 
sinners, to such as I am. Lord, I believe ; help 
Thou mine unbelief ! " He had no human teacher, 
no other instructor than the Living Word, but that 
was all-sufficient. In this happy state of progress 
he asked himself, " Can any man forbid water that 
I should be baptized ? " There was none near to 
baptize him — none even to encourage him in the 
way wherein he walked ; but Rabbi Abraham, not 
ashamed of his faith, solemnly baptized himself, " in 
the name of the Father, and of the Son, and of the 
Holy Ghost." Meeting subsequently with some who 
spake to him after the manner of this book, he 
showed them the Hebrew Testament, and asked 
them, " Do you believe this ? " On their assenting 
he heartily greeted them, exclaiming, "Then we 
are brethren ! " " Who baptized you ? " asked one 
of the missionaries. " / baptized myself" was the 
somewhat unusual reply of this sincere follower of 
Jesus. — Miss H. M. Wright {condensed from Jewish 
Herald). 

4037. ORDINATION, Use of. The poet Keble 
said on one occasion that he wished he could attend 
an ordination service every year of his life, that 
he might be reminded of first principles. — Rev. B. 
Gregory. 

4038. ORPHANS, Work for. Dr. Guthrie whis- 
pered to me, as the children left the class, "Do 
you see that golden-haired boy with full face and 
laughing eyes ? Let me tell you his story ; " and as 
we descended he continued, "You see," he said, 
" that splendid boy had followed his mother to 
the grave ; and being friendless and shelterless, he 
returned when night fell and stretched himself on 
the grave, contented if he might but die. Next 
morning he was found half frozen to death. His 
little hands were frozen as cold as those of his dead 
mother or the earth on which he lay. If you had 
only seen him ! Yes, it is a noble work which God 
has given us to do." — Robert Koznig. 

4039. ORTHODOXY, A barren. Dr. Chalmers 
on one occasion thus addressed his theological 
class : — " Young gentlemen," he exclaimed, with the 
deepest emotion, "were the inhabitants of one of 
our villages inquiring what they must do to be 
saved, I would much prefer sending to them two of 
your ignorant Methodist preachers, who would tell 
them the way of life and salvation through faith in 
Christ, than to send one of these learned divines 
who is so deeply steeped in orthodoxy that he 



ORTHODOXY 



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OTHERS 



cannot preach to them a full and free salvation." — 
Asa Mahan, D.D. 

4040. ORTHODOXY, and earnestness. I re- 
member hearing, many years ago, a story that was 
very useful to me — the account that a deacon gave 
of his minister. " The trouble," he said, " with our 
minister is not that he is not earnest, not that he 
is not orthodox ; but when he is orthodox he is not 
earnest, and when he is earnest he is not orthodox." 
It is a story that I laid to heart when I heard it, 
and which I have tried to remember ever since. 
Be sure of it, the life of the Church is to be derived 
from those great discoveries which the Church has 
always possessed. We live to-day on the wheat 
which sustained the life of the fathers of mankind, 
and the main source of our power must be found in 
those truths which are the common possession of 
the gentle and the simple, the learned and the 
untaught, and of every age of the Christian Church. 
—Dr. Dale. 

4041. ORTHODOXY, Unreality of some men's. 

My attention was arrested the other day by what I 
saw in the window of a little shop. Cages hung 
from wires and hooks, while their occupants seemed 
intent upon making the most of their limited space 
by leaping from side to side and from top to bottom 
Attracted by an idle curiosity, I entered and accosted 
the proprietor. "Well, my friend, you have quite 
a show of animals. This is a small menagerie in 
its way, is it not ? " " Rather, sir. I call it my 
theological shop," said he. " Possibly you may not 
think it, sir, but these birds and squirrels have a 
deal of human nature in 'em. Here, now, is a cage 
with only one squirrel in it. He represents a large 
and respectable class of religionists. See how sleek 
and quiet he is." "May I touch him ? Will he 
not bite ? " et Bless you," said the man, laughing, 
" he can't bite anything. He's what I call a 
thoroughly orthodox squirrel." : 'How, then, does he 
get his living ? How does he crack those nuts in his 
cage?" "He doesn't crack anything," replied the 
man. " He fumbles over the nuts, and waits until 
I get time to crack them for him. I'll tell you how 
this came about. He has long been the pet of a 
party who took especial pleasure in preparing his 
food for him. In order to save the little fellow 
time and trouble, his master cracked all his nuts, 
and now the poor squirrel's teeth have grown out of 
shape, and can't possibly gnaw anything that is 
hard." " Well, what has this to do with theology ? " 
" Oh, a great deal, as I shall now show you. He is 
just like a great many good people that belong to 
the Church. They depend upon somebody's feed- 
ing them with carefully prepared food. They live 
spiritually on the Bible and the terms of their creed, 
but these things have to be cooked before they are 
eaten. The clergjmaen and the commentators crack 
all hard questions, and make them so palatable the 
believers have only to believe ; they never think of 
thinking for themselves on any doubtful or knotty 
point. After a while they lose the power of doing 
otherwise, and so live on what others are pleased to 
feed them with."— T. P. Wilson, M.D. 

4042. OSTENTATION, to be avoided. I observed 
upon the dial-plate of his (Johnson's) watch a short 
Greek inscription, Ni>£ yap epx^rai, being the first 
words of our Saviour's solemn admonition to the im- 
provement of that time which is allowed us to pre- 
pare for eternity — "The night cometh when no man 



can work." He some time afterwards laid aside this 
dial-plate ; and when I asked the reason he said, 
" It might do very well upon a clock which a man 
keeps in his closet ; but to have it upon his watch 
which he carries about with him, and which is often 
looked at by others, might be censured as osten- 
tatious." — Boswell. 

4043. OTHERS, consideration for their opinions. 

Edward Irving, fresh from a tour in Ireland, related, 
at a party at which Dr. Chalmers was present, his 
going to a Roman Catholic chapel in Dublin to see 
High Mass performed — a ceremony which he had 
never witnessed, and how, to escape observation, he 
ensconced himself behind a pillar, where he stood. 
Every now and then, however, an old woman behind 
him pulled him by the skirts, saying, " Sure, you'll 
go down on your knees." " And did you go down ? '"' 
asked one of the elders of St. John's — the church 
which then counted Chalmers and Irving its minis- 
ters. "I went down at last, both to please the old 
woman and to prevent the tails of my coat being 
torn off by the tugs she was constantly giving." — 
Francis Jacox. 

4044. OTHERS, Pleading for. The Romans had 
a law that no person should approach the Emperor's 
tent in the night, upon the pain of death ; but it 
once happened that a soldier was found in that 
situation, with a petition in his hand, waiting for 
an opportunity of presenting it. He was appre- 
hended, and going to be immediately executed; 
but the Emperor, having overheard the matter in 
his pavilion, cried aloud, saying, "If the petition 
be for himself, let him die ; if for another, spare his 
life." Upon inquiry, it was found that the generous 
soldier prayed for the lives of his two comrades who 
had been taken asleep on the watch. The Emperor 
nobly forgave them all. — Arvine. 

4045. OTHERS, Regard for. The Emperor 
Alexander Severus was so charmed by the excel- 
lence of the "golden rule" (Matt. vii. 12), that he 
obliged a crier to repeat it whenever he had occasion 
to punish any person, and caused it to be inscribed 
in the most noted parts of his palace and on many of 
the public buildings. He also professed so high a 
regard for Christ, as having been the author of so 
excellent a rule, that he desired to have Him en- 
rolled among the deities. — Clerical Library. 

4046. OTHERS, Thinking of. Two boats were 
sent out from Dover to relieve a vessel in distress. 
The fury of the tempest overset one of them, which 
contained three sailors, one of whom sank. The 
two remaining sailors were floating on the deep ; a 
rope was thrown to one of them from the other 
boat, but he refused it, crying out, " Fling it to 
Tom ; he is just ready to go down. I can last some 
time longer." They did so ; Tom was drawn into 
the boat. The rope was then flung to the generous 
tar, just in time to save him also from drowning. 

4047. OTHERS, Thoughtfulness for. Anengineer 
in the South-West, on a locomotive, recently saw 
a train coming with which he must collide. He 
resolved to stand at his post and slow up the train 
until the last minute, for there were passengers 
behind. The engineer said to the fireman, "Jump ! 
one man is enough on this engine. Jump ! " The 
fireman jumped, and was sared. The crash came. 
The engineer died at his post. — Talmage. 



OTHERS 



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PARDON. 



4048. OTHERS, Unselfish care for. A very 
poor and aged man, busied in planting and grafting 
an apple-tree, was rudely interrupted by the inter- 
rogation, " Why do you plant trees, who cannot 
hope to eat the fruit of them ? " He raised himself 
up, and leaning upon his spade, replied, " Some one 
planted trees before I was born, and I have eaten the 
fruit ; I now plant for others, that the memorial 
of my gratitude may exist when I am dead and 
gone." 

4049. OUTCAST, received by Christ. When I 
was in Indiana, at one time, a lady told me that 
during a revival a poor outcast woman attempted 
to enter the place of worship, and was rudely pushed 
back, with a threat of calling the police. She sadly 
turned her back on the door open for others but 
closed to her, and knelt down on the grass in the 
yard of the church, and told Jesus, when He met 
her and pardoned her. This lady, furthermore, told 
me that she never witnessed such a death-scene as 
at the bedside of this poor redeemed outcast ; it 
was glorious — the exercise of simple faith in Him 
who received her whom others rejected. — /. B. 
Gough. 

4050. OWNERSHIP, Unfair claims of. Crossing 
Hampstead Heath, Lord Erskine saw a ruffianly 
driver most unmercifully pummelling a miserable 
bare-boned pack-horse, and remonstrating with him, 
received this answer, " Why, it's my own. Mayn't 
I use it as I please ? " As the fellow spoke he dis- 
charged a fresh shower of blows on the raw back of 
his beast. Erskine, much irritated by this brutality, 
laid two or three sharp strokes of his walking-stick 
over the shoulders of the cowardly offender, who, 
crouching and grumbling, asked him what business 
he had to touch him with his stick? "Why," re- 
plied Erskine, " my stick is my own. Mayn't I use 
it as I please ? " — W. Davenport Adams. 

4051. PAIN, Dread of. James Hart, the hymn- 
writer, used to beg in prayer that the coming of the 
Lord Jesus to his poor soul might be without pain, 
for he was " such a coward." — 0. Payne. 

4052. PAIN, Insensibility to. I am quite certain 
that when some animals are destined to be the prey 
of others, the former do not suffer the pain which 
we might suppose ourselves to endure in their posi- 
tion. Mr. Ryiner Jones saw a little crab chased 
and caught by a larger individual, which at once 
proceeded to break up its prey and devour it. But 
it was so occupied with its meal that it did not 
notice the approach of a much larger crab, which 
seized it and began to break it up in its turn and 
eat it. Yet it seemed unconscious of what was 
happening, and went on eating until it was so far 
broken up that it could move no longer. It could 
not have felt pain. — Rev. J. G. Wood 

4053. PAIN, Support in. A little girl lay on 
her dying bed. She had been suffering from a sad 
and painful disease. The doctors had tried all they 
could to cure her, but in vain. And now they had 
given her up. They could do no more for her. Not 
long before, this dear child's step had been as light, 
her face as bright, and her heart as joyous as those 
of any of her companions. But now her body was 
racked with pain, death was laying his cold hand 
upon her, and she was soon to enter into eternity. 
Her loving father sat by her bedside, watching the 
look of pain on the pale face of his suffering child. 



"Nannie, dear," he said, with quivering lip and 
his eyes filled with tears, " do you feel sad at the 
thought of dying ? " " No, dear papa," she replied, 
as a sweet smile lighted up her dying face ; il my 
hand is all the while in the hand of Jesus, and lie 
loill not let it go." — Rev. R. Newton, D.D. 

4054. PAIN, Thankfulness in and for. "My 

son, thank God for me. Thanh God, Tom, for 
giving me this pain. I suffered so little pain in my 
life, that I feel it is very good for me ; now God 
has given it to me, and I do so thank Him for it. 
How thankful I am that my head is untouched ! " 
— Dr. Arnold [dying). 

4055. PAIN, Uses of. Some plants owe their 
medicinal qualities to the marsh in which they 
grow ; others to the shades in which alone they 
flourish. There are precious fruits put forth by the 
moon as well as by the sun. Boats need ballast 
as well as sail ; a drag on the carriage-wheel is no 
hindrance when the road runs downhill. Pain has, 
probably, in some cases developed genius, hunting 
out the soul which otherwise might have slept like 
a lion in its den. Had it not been for the broken 
wing some might have lost themselves in the clouds, 
some even of those choice doves who now bear the 
olive-branch in their mouths and show the way to 
the ark. — Spurgeon. 

4056. PAIN, and the soul's possession. I 

was suffering too much to enjoy this picture (a 
morning sunrise in the spring) at the moment, 
but how was it at the end of the year ? The pains 
of all those hours were annihilated — as completely 
vanished as if they had never been ; while the 
momentary peep behind the window-curtain made 
me possessor of this radiant picture for evermore. 
— Miss Havergal. 

4057. PAINS, Taking. Said Sir Joshua Reynolds 
once to Dr. Johnson, " Pray tell me, sir, by what 
means have you attained such extraordinary accuracy 
and flow of language in the expression of your ideas?" 
" I laid it down as a fixed rule," replied the Doctor, 
" to do my best on every occasion, and in every 
company to impart what I know in the most forcible 
language I can put it." 

4058. PAPACY, Tendency of. Whosoever, know- 
ing what Italy and Scotland naturally are, and what 
400 years ago they actually were, shall now compare 
the country around Rome with the country around 
Edinburgh, will be able to form judgment on the 
tendency of Papal domination. The descent of 
Spain — once the first among monarchies — to the 
lowest depths of degradation ; the elevation of 
Holland, in spite of many natural disadvantages, 
to a position such as no commonwealth so small has 
ever reached, teach to the same lesson. — Macaulay. 

4059. PARADISE, Reputed site of. The reputed 
site of the Garden of Eden, at the junction of the 
Tigris and Euphrates, is now a sterile tract, where 
the only vegetable life consists of a clump of date- 
trees near a very small [and dirty village called 
Gurna. The inhabitants point to strangers the tree 
of knowledge— a most sickly specimen, bearing a 
small green berry which would cause a goat to turn 
away in disgust. — Family Circle. 

4060. PARDON, Accepting. A sick soldier, 

I whose suffering was so great that he often wished 



PARDON 



( 424 ) 



PARENTS 



he was dead, being asked, " How are you to escape 
everlasting pain?" replied, "I am praying to God, 
and sti'iving to do my duty as well as I can." 
" What are you praying for ? " I asked. " For the 
pardon of my sins." "But now, if your wife were 
offering you a cup of tea which she had prepared for 
you, what would be your duty ? " "To take it from 
her, surely." "Do you think that God is offering 
you anything ? " " Oh ! yes, sir ; I think He is offer- 
ing pardon to all, through Jesus Christ." "What 
is your duty, then?" "Ah! sir," he said with 
much feeling, "I ought to accept it." 

4061. PARDON, Christ's. A man was once being 
tried for a crime, the punishment of which was death. 
The witnesses came in one by one, and testified to 
his guilt ; but there he stood, quite calm and un- 
moved. The judge and the jury were quite surprised 
at his indifference ; they could not understand how 
he could take such a serious matter so calmly. When 
the jury retired, it did not take them many minutes 
to decide on the verdict " Guilty ; " and when the 
judge was passing the sentence of death upon the 
criminal he told him how surprised he was that he 
could be so unmoved in the prospect of death. When 
the judge had finished the man put his hand in his 
bosom, pulled out a document, and walked out of 
the dock a free man. Ah, that was how he could he 
so calm ; it was a free pardon from his king, which 
he had in his pocket all the time. The king had 
instructed him to allow the trial to proceed, and to 
produce the pardon only when he was condemned. 
Now, that is just what will make us joyful in the 
great day of judgment ; we have got a pardon from 
the Great King, and it is sealed with the blood of 
His Son. — Moody. 

4062. PARDON, Necessary. In front of an old 
ruined abbey in a secluded glen in Europe there is 
a stone statue of a headless man, holding in a plate 
in his hand his own head. It is a statue of the 
martyr John the Baptist. One of the story- writers 
of Trance has represented the cruel and revengeful 
daughter of Herodias, who asked such fiendish pay 
for dancing, as put under the same curse as the 
" Wandering Jew " of Jerusalem, doomed to live and 
wander for centuries without growing old or hoping 
to rest or die, hearing ever the cry behind her, 
" Go on, go on." After eighteen centuries of weary 
wandering she comes at last, by accident, to the foot 
of this statue, and sees in the dead face a look of 
sympathy and pity. As she glances into the spring 
at her side she perceives, with unspeakable joy, that 
she is rapidly growing old, and almost in a moment 
her hair has turned white. She can now hope for 
pardon and the longed-for rest of death. This 
legend is but a picture of the remorse of unpardoned 
sin, following us for centuries in this world and the 
other. Only the pardon of Christ can give such a 
heart hope and rest. — W. F. Crafts. 

4063. PARDON, Sense of. Charles Wesley, when 
speaking to Peter Bohler of the sense of pardon 
sealed on his conscience, said, " I suppose I had 
better keep silent about it." The good Moravian 
shook him by the hand, and replied, " Oh no, my 
brother ; if you had a thousand tongues, go and use 
them all for Jesus ; " and he went home and wrote 
the hymn commencing — 

" Oh for a thousand tongues to sing 
My great Redeemer's praise." 

This hymn is also said to have been written by 



the author on the first anniversary of the conversion 
of himself and his brother John. It originally con- 
tained eighteen verses, and was entitled, "For the 
Anniversary of One's Conversion." — Dr. Pentecost. 

4064. PARENTS, a blessing. I thank God for 
two things — yes, for a thousand ; but for two among 
many — first, that I was born and bred in the 
country, of parents that gave me a sound constitu- 
tion and a noble example. I never can pay back 
what I got from my parents. If I were to raise a 
monument of gold higher than heaven, it would be 
no expression of the debt of gratitude which I owe 
to them for that which they unceasingly gave, by 
the heritage of their body and the heritage of their 
souls, to me. And next to that I am thankful that 
I was brought up in circumstances where I never 
became acquainted with wickedness. — Beecher [from 
his last public letter). 

4065. PARENTS, a treasure. An eruption of 
Mount Etna obliged the inhabitants of the adjacent 
country to flee in every direction for safety. Amidst 
the hurry and confusion of this scene, every one 
carrying away whatever he deemed most precious, 
two sons, the one named Anaphias, the other Am- 
phonimus, in the height of their solicitude for the 
preservation of their wealth and goods, recollected 
their father and mother, who, being very old, were 
unable to save themselves by flight. Eilial tender- 
ness overcame every consideration. " Where," ex- 
claimed the generous youths, " shall we find a more 
precious treasure than our parents ? " 

4066. PARENTS, Honouring. An old school- 
master said one day to a clergyman who came to 
examine his school, " I believe the children know 
the Catechism word for word." " But do they under- 
stand it ? That is the question," said the clergyman. 
The schoolmaster only bowed respectfully, and the 
examination began. A little boy had repeated the 
fifth commandment, "Honour thy father and thy 
mother," and he was desired to explain it. Instead 
of trying to do so, the little boy, with his face 
covered with blushes, said almost in a whisper, 
" Yesterday I showed some strange gentlemen over 
the mountain. The sharp stones cut my feet, and 
the gentlemen saw they were bleeding, and gave me 
some money to buy me shoes. I gave it to my mother, 
for she had no shoes either, and I thought I could go 
barefoot better than she could." — Biblical Museum. 

4067. PARENTS, influenced through their chil- 
dren. The old maxim, "Catch the parent by first 
catching the child," is freshly illustrated by an in- 
cident which a correspondent tells of the veteran 
American minister Chidlaw. Leaving the railroad, 
he walked five miles over the hills, crossing creeks 
on drift-wood, to attend a Sunday-school Convention 
in Hancock County, during which he preached to a 
large assembly of youths, and three times the next 
Sunday. In the audience on the Sabbath was a 
gentleman of good repute, who had not been seen in a 
house of worship in twenty years. When inquired 
of why he attended twice that day — did he know Mr 
Chidlaw ? " No, sir," he replied ; " but my children 
heard the stranger the other day, and when they 
came home they talked of nothing else but his ser- 
mon, and I felt that I would like to hear the man 
that could get such a hold of my children." 

4068. PARENTS, Pleasing. Epaminondas, the 
Theban/ after winning a battle, said, "My chief 



PART 



PAST 



pleasure is, that my parents will hear of my victory." 
— Van Doren. 

4069. PART, how Christians should. Dr. John- 
son said to Miss Thrale — " Queeny," as he usually 
called her — at their last interview, " My dear child, 
we part for ever in this world. Let us part as 
Christians should — let us pray together." 

4070. PARTIALITY, in office. When Wolsey, 
who was the son of a butcher, was made cardinal, 
a merry fellow said, " Please God he come to be 
Pope, for then we shall have meat on fast days. 
St. Peter, because he was a fisherman, prohibited 
meat, in order to raise the price of fish ; this 
butcher's son will do the same for fish." — Luther. 

4071. PASSION and self-deception, Help in 
controlling. La Fontaine, chaplain of a Prussian 
regiment, preached a plain sermon on the sin of a 
hasty temper. Next day the major, a very pas- 
sionate man, told him he had used his official 
liberty rather too freely. La Fontaine admitted 
that he had thought of him, but had no intention 
of being personal. " Well, it is of no use," said the 
major ; " I have a hasty temper, and I cannot help 
it, and I cannot control it. It is impossible." 
The next Sabbath La Fontaine preached upon self- 
deception, and the excuses which men are wont to 
make. "Why," said he, "a man will declare that 
it is impossible for him to control his temper, when 
he very well knows that, were the same provocation 
to happen in the presence of his sovereign, he not 
only could, but would, control himself. And yet 
he dares to say that the continual presence of the 
King of kings imposes upon him neither restraint 
nor fear ! " The next day the major again accosted 
him. "You werel right yesterday, chaplain," he 
said humbly. " Hereafter, whenever you see me in 
danger of falling, remind me of the King." 

4072. PASSION, Beclouding influence of. Re- 
cently, at Cornell University, a professor, speaking 
with me on the subject of an observatory there, 
said, "I hope they will never establish one here." 
" Why ? " " Because the locality is utterly unfit 
for celestial observations. Cayuga Lake is nothing 
but a fog-factory. Every night it breeds so much 
fog and fills the atmosphere with so much vapour 
that it is not until late in the day that you can get 
any clear view of the sky ; and hardly three nights 
in the whole year have, been fit for a critical observa- 
tion of the heavens." The clouds that go up around 
the human observatory prevent men from seeing 
clearly — clouds of passions, clouds of appetites, 
clouds of all kinds of evil feelings from the animal 
man. He cannot make observations of celestial 
things. — Beecher. 

4073. PASSION, How to conquer. There was 
once an excellent schoolmaster who had a horrible 
temper, which sometimes completely overmastered 
him. It made him forget himself ; and though he 
often resolved to conquer it, he always failed, and 
once or twice even cursed a stupid scholar. One 
day his passion excited him to such a degree that 
he acted like a maniac, thrashing the boys right 
and left. But when the scholars had gone out he 
threw himself on his knees at the desk and said, 
" It is no use, O Lord ; I cannot conquer it ! I have 
tried, and have failed. Lord, undertake for me." 
And from that moment he felt another man ; the 
life of God had begun in his heart. 



| 4074. PASSION, Result of. At the Flintshire 
assizes, in 1821, T. Dutton was found guilty of 
wilful murder. At his execution, addressing the 
spectators, supposed to be about ten thousand, he 
said, " Young people, all take warning by me ; it 
was passion that brought me here." 

4075. PASSION, Ruling, in death. The marshal- 
ling of armies was Napoleon's ruling passion, and 
it was strong in death ; for in the delirium of his 
dying moments he fancied that he was in a battle- 
field, and his passing spirit was watching the cur- 
rent of a heady fight. — Denton. 

4076. PAST and present, contrasted. Before 
me were the two Monte Cavallo statues, towering 
gigantically above the pigmies of the present day, 
and looking like Titans in the act of threatening 
heaven. Over my head the stars were just begin- 
ning to look out, and might have been taken for 
guardian angels keeping watch over the temples be- 
low. Behind, and on my left, were palaces ; on my 
right gardens, and hills beyond, with the orange 
tints of sunset over them still glowing in the dis- 
tance. Within a stone's throw of me, in the midst 
of objects thus glorious in themselves, and thus in 
harmony with each other, was stuck an unplaned 
post, on which glimmered a paper lantern. Such is 
Rome. — Augustus Hare. 

4077. PAST, how to be remembered. Over the 
desk at which the Rev. J ohn Newton was accustomed 
to compose his sermons he had written up in very 
large letters the following words: — "Remember 
that thou wast a bondsman in the land of Egypt, 
and the Lord thy God redeemed thee." 

4078. PAST, how to cast off its spell. Greeley, 
the great Arctic discoverer, is said to have been 
haunted day and night by visions of his long period 
of starvation in the regions of frost and snow, and 
his physicians have asserted that the only way he 
could preserve his sanity was by mingling freely with 
others. — Family Circle. 

4079. PAST, Making up for. A rich old gentle- 
man residing at Manchester was lately called upon 
by some members of the Bible Society there to sub- 
scribe his mite ; he replied, he had been thinking 
about it, but would first wish to become acquainted 
with their plans, &c, and wished them to call 
again. Some time after they did so, and he told 
them he had made up his mind to subscribe a guinea 
a year, and immediately began to count out upon 
the table a quantity of guineas. When he had got 
to twenty-one the gentlemen stopped him, and said, 
as their time was rather precious, they should feel 
obliged if he would give his subscription, that they 
might go. The old gentleman still continuing to 
count them out upon the table, they interrupted 
him a second time, when he simply hoped the gentle- 
men would suffer him to go on, and on he went till 
he had counted down eighty guineas. "There, 
gentlemen," cried the old man, " I promised you a 
subscription of a guinea a year ; I am eighty years 
old, and there are the eighty guineas."— Whitecross. 

4080. PAST mercies, Thankfulness for. A dear 
little girl had been taught to pray specially for her 
father. He had been suddenly taken away. Kneel- 
ing at her evening devotion, her voice faltered ; and 
as her eyes met her mother's she sobbed, "O 
mother, I cannot leave him all out / Let me say, 



PAST 



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PATIENCE 



thank God that I had a dear father once, so I can 
keep him in my prayers." — Christian Age. 

4081. PAST, Review of. When old, blind, and 
so infirm that he was able only to be carried from 
his bed to his chair, Niebuhr used to describe to his 
friends the scenes which he had visited in his early 
days with wonderful minuteness and vivacity. When 
they expressed their astonishment at the vividness 
of his memory, he explained, that as he lay in bed, 
all visible objects shut out, the pictures of what he 
had seen in the East continually floated before his 
mind's eye, so that it was no wonder he could speak 
of them as if he had seen them yesterday. With 
like vividness, the deep intense sky of Asia, with 
its brilliant and twinkling host of stars, which he 
had so often gazed upon by night, or its lofty vault 
of blue by day, was reflected in the hours of stillness 
and darkness on his inmost soul. — Denton. 

4082. PAST, Voice from. There were some 
gentlemen exploring a tomb in Egypt, and found in 
it a kind of lyre, which they took, and one with 
cautious fingers touched the strings, dreading they 
might crumble to dust beneath his touch. But 
sounds issued in their awed ears, such as had been 
heard from them thousands of years ago. — Rev. H. 
Batclielor. 

4083. PASTOR, A true. On one occasion Kingsley 
was visiting a sick man suffering from fever. "The 
atmosphere of the ground-floor bedroom was horrible, 
but before the rector said a word he ran upstairs, 
and to the great astonishment of the people of the 
cottage, bored with a large auger he had brought 
with him several holes above the bed's head for 
ventilation. And when diphtheria, then a new 
disease in England, made its appearance at Eversley, 
he might have been seen running in and out of the 
cottages with great bottles of gargle under his arm, 
and teaching the people to gargle their throats as a 
preventive." — Life of Charles Kingsley. 

4084. PASTOR, Difficulties of. Eather Taylor 
said of a certain member of his flock who kept con- 
tinually falling back into drunken ways, " He is an 
expensive machine ; I have to keep mending him 
all the time ; but / will never give him up. — C. A. 
Bartol, D.D. 

4085. PASTORAL care, Anxieties of. St. Francis, 
reflecting on a story he heard of a mountaineer in 
the Alps who had risked his life to save a sheep, 
says, " O God, if such was the earnestness of this 
shepherd in seeking for a mean animal, which had 
probably been frozen on the glacier, how is it that 
I am so indifferent in seeking my sheep ? " 

4086. PASTORAL care, Unfitness for. In the 

church of San Zeno, at Verona, I saw the statue of 
that saint in a sitting posture, and the artist has 
given him knees so short that he has no lap what- 
ever, so that he could not have been a nursing 
father. I fear there are many others who labour 
under a similar disability : they cannot bring their 
minds to enter heartily into the pastoral care. — 
Spur g eon. 

4087. PASTORS, may have an evil influence. 

A celebrated doctor of divinity in London, who is 
now in heaven I have no doubt— a very excellent 
and godly man — gave notice one Sunday that he 
intended to visit all his people, and said, that in 



order to be able to get round and visit them and 
their families once in the year, he should take all 
the seatholders in order. A person well known to 
me, who was then a poor man, was delighted with 
the idea that the minister was coming to his house 
to see him, and about a week or two before he con- 
ceived it would be his turn his wife was very care- 
ful to sweep the hearth and keep the house tidy, 
and the man ran home early from work, hoping 
each night to find the Doctor there. This went on 
for a considerable time. He either forgot his 
promise or grew weary in performing it, or for 
some other reason never went to this poor man's 
house ; and the result was this, the man lost con- 
fidence in all preachers, and said, "They care for 
the rich, but they do not care for us who are poor." 
That man never settled down to any one place of 
worship for many years, till at last he dropped into 
Exeter Hall and remained my hearer for years, till 
Providence removed him. It was no small task to 
make him believe that any minister could be an 
honest man, and could impartially love both rich 
and poor. — Spurgeon. 

4088. PATIENCE, a strength. It would be far 
easier, I apprehend, for nine men out of ten to join 
a storming party than to lie on a rack or to hang 
on a cross without repining. Yes, patience is a 
strength ; and patience is not merely a strength, it 
is wisdom in exercising it. We, the creatures of 
a day, make one of the nearest approaches that 
is possible for us to the life of God. Of God St. 
Augustine has finely said, " Pattens quia ceternus " — 
"Because He lives for ever He can afford to wait." 
— Canon Liddon. 

4089. PATIENCE and silence, Power of. I 

spent an hour one evening with a person who did 
me the honour to say that he found me a very 
charming companion, and most instructive in con- 
versation ; yet I do not hesitate to confess that I 
said scarcely anything at all, but allowed him to 
have the talk to himself. By exercising patience I 
gained his good opinion, and an opportunity to 
address him on other occasions. — Spurgeon. 

4090. PATIENCE,, Christian. As Richard Baxter 
lay dying, in the midst of exquisite pains which 
arose from the nature of his disease, he said, "I 
have a rational patience and a believing patience, 
though sense would recoil, Lord, when Thou wilt, 
what Thou wilt, how Thou wilt." 

4091. PATIENCE, in the matter of opinions. 

On one occasion William Gladstone and his sister 
Mary disputed as to where a certain picture ought 
to be hung. An old Scotch servant came in with 
a ladder, and stood irresolute while the argument 
progressed ; but, as Miss Mary would not yield, 
William gallantly ceased from speech, though un- 
convinced, of course. The servant then hung up 
the picture where the young lady ordered, but when 
he had done this he crossed the room and hammered 
a nail into the opposite wall. He was asked why 
he did this. " Aweel, Miss, that'll do to hang the 
picture on when ye'll have come roond to Master 
Willie's opeenion." — Brinsley Richards. 

4092. PATIENCE, Mission of. I think that one 
of the earlier ideas that I had of the beauty of 
patience I received from the wife of an ugly ship- 
master. They had drifted off to Indiana somehow. 
They were very poor ; they lived in the deepest 



PATIENCE 



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PEACE 



poverty ; and yet, though he was a brute and a 
tyrant, though she suffered everything that flesh 
and heart could bear, though she had an exquisite 
taste and nothing to cultivate it or gratify it, 
though she had warm affections and nothing to 
feed them, and though she had noble aspirations, 
with almost no opportunity except that which faith 
gives to all — such perfect, serene, smiling patience 
I never saw till then, and I have never seen it since. 
— Beecher. 

4093. PATIENCE, Nature enforces. Its flavour 
(that of the fruit of the akee) is delicious, but it is 
not fit to be eaten until it bursts spontaneously, 
showing its soft, spongy, creamy centre, called the 
"aril," which encloses three black seeds. This 
central portion is excellent, either as a vegetable or 
a fruit ; but, on the other hand, should any one be 
rash enough to remove the outer covering, instead 
of waiting for it to ripen and hurst, however ripe and 
tempting it may look, it will be found to be a deadly 
poison. Three members of an English family — a 
mother and two little girls — died in less than twenty 
minutes after eating unripe akees, and there have 
been many other similar instances of its deadly 
effects. — Lady Brassey. 

-4094. PATIENCE, Nature of. Buffon said, 
" Grit is patience." John Foster said, " It is the 
power of lighting one's own fire." <; Newton, how 
did you make your great discoveries?" asked a 
friend one day. 11 By always thinking unto them," 
he answered. The wonderful violinist, Giardini, 
was once asked by a youth, "How long, sir, will 
it take me to play like you ? " " Twelve hours a day 
for twenty years," he replied. 

4095. PATIENCE, Reason for. Dr. Arnold, 
when at Laleham, once lost all patience with a dull 
scholar, when the pupil looked up in his face and 
said, "Why do you speak angrily, sir? Indeed I 
am doing the best I can." Years after, he used to 
tell the story to his children, and say, " I never felt 
so ashamed of myself in my life. That look and 
that speech I have never forgotten." — Dean Stanley. 

.4096. PATIENCE, Sphere of. It is said that 
the immortal astronomer whose genius discovered 
the laws which govern the movement of the planets 
saw his great labours despised by his contemporaries. 
Reduced to extreme misery, he was on his death- 
bed, when a friend asked him if he did not suffer 
intensely in dying thus without seeing his dis- 
coveries appreciated. " My friend," replied Kepler, 
"God waited five thousand years for one of His 
creatures to discover the admirable laws which He 
has given to the stars, and cannot I wait also until 
justice is done me?" Take heed to these words, 
you who are doing God's work. Labour, if neces- 
sary, without result ; speak, although not listened 
to ; love, without being understood ; cast your bread 
upon the waters ; and, to subdue the world to the 
truth, walk by faith and not by sight. — Eugene 
Bersier. 

4097. PATIENCE, Trial of. After having, on 
one occasion, passed sleepless nights owing to the 
horrible noise made by a Cochin-China cock in a 
neighbouring garden, Mr. Carlyle interviewed the 
proprietor of the fowls, and expostulated. The 
owner, a woman, did not think Mr. Carlyle had 
much cause for complaint ; the cock only crew three 
or four times during the night. " Eh, but, woman," 



said the unfortunate philosopher, " if you only knew 
what I suffered waiting for him to crow ! " Another 
story is one which Dickens used to tell inimitably, 
the scene occurring at a dinner held, I think, at 
Proctor's, where were present, among others, Carlyle 

and the well-known editor of the Review. The 

last named had enunciated some weighty opinion on 
the subject under discussion — as Dickens used to 

say, " treating it in the usual Review manner, 

wrapping it up in a small parcel and laying it by on 
a shelf as done with for ever" — and a dead silence 
ensued. This silence was, to the astonishment of 
all, broken by Carlyle, who was seated immediately 
opposite the editor, looking across at him in a 
dreamy way, and saying, as though to himself, but 
in perfectly audible tones, "Eh, but you're a puir 
creeter — a puir, wratched, meeserable creeter ! " 
then, with a sigh, he relapsed into silence. — The 
World. 

4098. PATRIOTISM, Temperance. At an early 
stage of the temperance reform an old man of 
more than fourscore years, afflicted with a bodily 
infirmity, for which he had been advised by a 
physician to use ardent spirits as a medicine, was 
presented with a constitution of the Temperance 
Society, on the plan of total abstinence. He read 
it, and said, "That is the thing to save our country ; 
I will join it." "No," said one, "you must not 
join it, because ardent spirits is necessary for you 
as a medicine." "I know," said he, "that I have 
used it ; but if something is not done our country 
will be ruined, and I will not be accessary to the ruin 
of my country. I will join the society." "Then," 
said another, "you will die." "Well," said the old 
man, in the true spirit of patriotism, " for my country 
I can die," and signed the constitution, gave up his 
medicine, and his disease fled away. — Rev. C. Field. 

4099. PAYMENT and labour, Law of. When 
Sir Thomas Lawrence had once painted a picture in 
half a dozen sittings, he was told with something of 
a taunt that he had very easily earned £500 by 
thirty hours' labour. His answer was, " No, sir ; 
not by thirty hours' labour, but by the labour of thirty 
years." — Dr. Conder. 

4100. PEACE, Christ's, Resting in. " Can I do 

anything for you ? " said an American officer, during 
our late bloody conflict, to a soldier who lay wounded 
and dying on the battlefield ; " can I do anything 
for you?" "Nothing — nothing, thank you." "Shall 
I go and get you a little water ? " " No, thank you ; 
I am dying." "Isn't there anything I can do? 
Cannot I sit down and write a letter to your 
friends?" "I have no friends you can write to. 
There is one thing I would be much obliged to you 
for. In my haversack, yonder, you will find a Testa- 
ment. Will you open it ? Will you be so good as 
to turn to the fourteenth chapter of J ohn ? — and 
near the end you will find a verse that begins with 
the word ' Peace.' " The officer turned to the four- 
teenth of John, and read, " Peace I leave with you, 
my peace I give unto you : not as the world giveth, 
give I unto you. Let not your heart be troubled, 
neither let it be afraid." " Thank you, sir," said the 
dying soldier ; " thank you, sir. I have that peacs 
— I am going to that Saviour." In a few momente 
more the glorified spirit left his poor wounded frame 
and soared away upwards to the hand of infinite 
love, which, like the hand of Noah from the ark, 



PEACE 



( 42S ;• 



PEACEABLE 



was reached from heaven, and safely drew him in. 
— Dr. Cuyler. 

4101. PEACE, Christian, unseen. One of the 

martyrs, exposed to public derision in an iron cage, 
is reported to have said to a bystander, who ex- 
pressed surprise at the cheerfulness he manifested, 
"You can see these bars, but you cannot hear the 
music in my conscience." — Rev. N. Hall. 

4102. PEACE, Emblem of. Upon the plains of 
Waterloo there stands a great bronze lion, forged 
from the captured guns of Britain's foes in 1815. 
The beast's mouth is open, and seems snarling 
through his teeth over the battlefield. When I saw 
it last, one spring noondaj^, a bird had built its nest 
right in the lion's mouth, twining the twigs of the 
downy bed where the fledglings nestled around the 
very teeth of the metal monster, and from the very 
jaws of the bronze beast the chirp of the swallows 
seemed to twitter forth timidly the tocsin of peace. 
It was the audacity of hope. May it be prophetic ! 
— Arthur Mursell. 

4103. PEACE, False. Your peace, sinner, is that 
terribly prophetic calm which the traveller occa- 
sionally perceives upon the higher Alps. Everything 
is still. The birds suspend their notes, fly low, and 
cower down with fear. The hum of bees among 
the flowers is hushed. A horrible stillness rules the 
hour, as if death had silenced all things by stretch- 
ing over them his awful sceptre. Perceive ye not 
what is surely at hand ? The tempest is preparing, 
the lightning will soon cast abroad its flames of fire. 
Earth will rock with thunder-blasts ; granite peaks 
will be dissolved ; all nature will tremble beneath 
the fury of the storm. Yours is that solemn calm 
to-day, sinner. Rejoice not in it, for the hurricane 
of wrath is coming, the whirlwind and the tribu- 
lation which shall sweep you away and utterly 
destroy you. — Spurgeon. 

4104. PEACE, how found. In the reign of 
Henry VIII. there was a young student at Cam- 
bridge, named Bilney. He became deeply anxious 
about his soul. The priests prescribed fast, penance, 
and other observances, but he grew worse and 
worse. He ultimately became possessed of a copy 
of the New Testament, and shut himself up in his 
room to study it. As he read the book he came 
to the words, " This is a faithful saying, and worthy 
of all acceptation, that Christ Jesus came into the 
world to save sinners." He laid down the book, to 
think on what he had read. He thus states the 
result : — " This one sentence, through God's inward 
teaching, did so rejoice my heart, being before 
almost in despair, that I soon found peace. Jesus 
Christ saves ! " he cried ; " yes, Jesus Christ saves ! " 
From that time he became a preacher of those 
"glad tidings," and at last he suffered martyrdom. 

4105. PEACE, made on the Cross. When a 
poor bricklayer who had fallen from a great height 
was lying fatally injured he was visited by a minis- 
ter in the neighbourhood. On entering the cottage 
he said, " My dear man, I am afraid you are dying. 
I exhort you to make your peace with God." " Make 
my peace with God, sir ! Why, that was made 
eighteen hundred years ago, when my great and 
glorious Lord paid all my debt upon the cruel tree. 
Christ is my peace, and I am saved."- 

4106. PEACE of God, lost. An eminent servant 



of Christ, being suddenly introduced into a large 
and respectable assembly, was requested to deliver 
an extemporaiy address on " The Peace of God." 
To this request he replied, in terms of the deepest 
humiliation, that it was impossible for him, at 
present, to speak on that subject, as he had un- 
happily deprived himself of that invaluable blessing 
by his unfaithfulness to God. He then sat down, 
silently humbling himself before the Lord. This 
frank confession became the means, it is said, of the 
conversion of one of the company. 

4107. PEACE of pardon, not a mere forgetful- 
ness. I have spilled the ink over a bill, and so have 
blotted it till it can hardly be read ; but this is quite 
another thing from having the debt blotted out, for 
that cannot be till payment is made. So a man may 
blot his sins from his memory and quiet his mind 
with false hopes, but the peace which this will bring 
him is widely different from that which arises from 
God's forgiveness of sin through the satisfaction 
which Jesus made in His atonement. Our blotting 
is one thing ; God's blotting out is something far 
higher. — Spurgeon. 

4108. PEACE, Perpetual. Soon after the Abbe 
de St. Pierre published his book on a perpetual 
peace, a Dutch innkeeper set up a sign inscribed, 
" A la paix perpetuelle." It represented a church- 
yard, " as if the mischievous passions and the follies 
of mankind were to cease only with the total ex- 
tinction of the human race." — Bruce. 

4109. PEACE, Seeking. When the Mohawk 
Indians desired to be on friendly terms with the 
white man once again they sought an interview 
with the Governor of New York, and their spokes- 
man began by saying, "Where shall I seek the chair 
of peace ? Where shall I find it but upon our path ? 
and whither does our path lead us but unto this 
house?" Is it not so that men come into the 
sanctuary and approach the throne of grace, desir- 
ing peace, asking peace, and feeling that peace is to 
be found noichere else but there? — B. 

4110. PEACE, Spread of knowledge of. Presi- 
dent Wayland relates how, at the close of the war 
of 1812, he happened to be in the city of New York, 
when, on a dark afternoon in February, a ship was 
discovered in the offing, which was supposed to be 
a cartel bringing home our commissioners from their 
unsuccessful mission. The sun had set gloomily 
before any intelligence from the vessel had reached 
the city. Expectation had become painfully intense, 
when a boat touched the wharf announcing the fact 
that a treaty of peace had been signed. They who 
heard the tidings first rushed in breathless haste 
into the city to tell them to their friends, shouting, 
as they ran along the streets, " Peace ! peace ! " 
Every one who heard the tidings repeated it, and so 
from house to house the news spread with electric 
speed. The whole city was in commotion. Men 
bearing torches ran to and fro shouting " Peace ! 
peace ! " — Rev. J. N. Norton, D.D. 

4111. PEACEABLE disposition, a protection. 

Luther gives an account of a Duke of Saxony who 
made war unnecessarily upon a bishop in German} 7 . 
At that period ecclesiastics could command military 
resources as well as the secular nobility. But the 
weapons of the good bishop were not carnal. The 
Duke thought proper, in a very artful way, to send a 
spy into the company of the bishop to ascertain his 



PEACEMAKER 



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PERFECTION 



plan of carrying on the contest. On his return the 
spy was eagerly interrogated by the Duke. " O 
sir," replied he, "you may surprise him without 
fear ; he is doing nothing, and making no prepara- 
tion." "How is that?" asked the Duke; "what 
does he say?" "He says he will feed his flock, 
preach the Word, visit the sick ; and that, as for 
this war, he should commit the weight of it to God 
Himself." "Is it so?" said the Duke; "then let 
the Devil wage war against him ; I will not." 

4112. PEACEMAKER, Popularity of. Preben- 
dary Sandford, at the funeral of a country clergyman, 
inquired of a farmer the secret of his popularity. 
The farmer replied that he was not much of a 
parson, but he was such a wonderful man to make 
peace between neighbours. — Freeman. 

4113. PENALTY, to be suffered in person. St. 

Bernard, being consulted by one of his followers 
whether he might accept of two benefices, replied, 
"And how will you be able to serve them both ?" 
" I intend," answered the priest, " to officiate in one 
of them by a deputy." " Will your deputy suffer 
eternal punishment for you too ? " asked the saint. 
"Believe me, you may serve your cure by proxy, 
but you must suffer the penalty in person." 

4114. PENITENCE, and prayer. There is an 
Eastern story of a Sultan who overslept himself, so 
as not to awaken at the hour of prayer. So the 
Devil came and waked him, and told him to get up 
and pray. " Who are you ? " said the Sultan. " Oh, 
no matter," replied the other. " My act is good, is 
it not ? No matter who does the good action, so 
long as it is good." "Yes," replied the Sultan; "but 
I think you are Satan. I know your face ; you have 
some bad motive." "But," says the other, "I am 
not so bad as I am painted. You see I have left 
off my horns and tail. I am a pretty good fellow, 
after all. I was an angel once, and still keep some 
of my original goodness." "That's all very well," 
replied the sagacious and prudent caliph, " but you 
are the tempter ; that's your business ; and I wish 
to know why you want me to get up and pray." 
" Well," said the Devil, with a flirt of impatience, 
"if you must know, I will tell you. If you had 
slept and forgotten your prayers, you would have been 
sorry for it afterward, and penitent ; but if you go 
on as now, and do not neglect a single prayer for 
ten years, you will be so satisfied with yourself that 
it will be worse for you than if you had missed one 
sometimes and repented of it. God loves your fault 
mixed with penitence more than your virtue seasoned 
with pride." — Christian Age. 

4115. PEOPLE, Unemotional. Very uncomfort- 
able are the people whom nothing can move. The 
most romantic scenery in the world, the noblest 
cathedral ever built, does not stir the slightest 
emotion. I once took a young friend of mine from 
the country to see St. Paul's, and when in St. Paul's 
Churchyard, looking up at the grand pile, I said, 
" This is St. Paul's." She just gave a glance, and 
said, " St. Paul's, is it ? " and immediately turned 
to the bonnet-shops on the other side, i know a 
student who has slept all the way from Cologne to 
Maintz, every yard of which had some story con- 
nected with it and had created a literature of its 
own, and when he awoke put up the windows and 
began to smoke cigarettes. — Morlais Jones. 

4116. PERFECTION, Christian. When Allston 



died he left many pictures which were mostly 
sketches, yet with here and there a part finished up 
with wonderful beauty. So I think Christians go 
to heaven with their virtues mostly in outline, only 
here and there a part completed. But " that which 
is in part shall be done away," and God shall 
finish the pictures in His own forms and colours. — 
Beecher. 

4117. PERFECTION, Christian, Doctrine of. The 

perfection of the schools is a kind of mandarin per- 
fection. Suppose a Chinese mandarin, whose garden 
was filled with dwarfed plants and trees, should 
show me an oak-tree, two feet high, growing in a 
pot of earth, and should say to me, " A perfect tree 
must be sound at the root — must it not ? And it 
must have all its branches complete and its leaves 
green. Look here. . . . It is a perfect tree ; why do 
you not admire it ? " Miserable two-foot oak ! I 
turn from it to think of God's oak in the open 
pasture, a hundred feet high, wide-boughed and 
braving the storm. Now when a man comes to me 
talking of perfection, and says, "A perfect man 
must have such-and-such qualities — must he not ? 
He must control his passions and appetites. He 
must not sin in this thing or that thing. Such am 
I. I do not commit this fault, or fall into that error. 
I have trained and schooled myself. Behold me ; I 
am perfect," I can but exclaim, " Miserable two-foot 
Christian ! " I have no patience with this low 
standard, these earthly comparisons, this relative 
goodness. / must outgrow this pot of earth. God's 
eternity is in my soul, and I shall need it all to 
grow up to the measure of the stature of the fulness 
of Christ. — Beecher. 

4118. PERFECTION, comes by development, 
slowly. " Paradise Lost " was composed after fifty, 
but was conceived at thirty-two. — Mark Pattison. 

4119. PERFECTION, felt not to be ours as yet. 

From his accent and manners, Mr. Berridge (vicar 
of Everton) perceived that he was a foreigner, and 
asked him what countryman he was. "A Swiss 
from the canton of Bern," was the reply. Prom 
Bern ! Then probably you can give me some account 
of a young countryman of yours, one John Eletcher, 
who has lately preached a few times for the Mr. 
Wesleys, and of whose talents, learning, and piety 
they both speak in terms of eulogy. Do you know 
him ? " " Yes, sir, I know him intimately ; and did 
those gentlemen know him as well they would not 
speak of him in such terms." "You surprise me," 
said Mr. Berridge, " in speaking so coldly of a 
countryman in whose praise they are so warm." 
"I have the best reasons," he rejoined, " for speak- 
ing of him as I do — / am John Fletcher." — Life of 
Fletcher, of Madeley. 

4120. PERFECTION, how attained. Everything 
in the universe comes to its perfection by drill and 
marching— the seed, the insect, the animal, the 
man, the spiritual man. God created man at the 
lowest point, and put him in a world where almost 
nothing would be done for him, and almost every- 
thing should tempt him to do for himself. — Beecher. 

4121. PERFECTION, Sinless, to be desired. A 

person once asked the late Rev. Mr. Dunn, of 
Portsea, whether he thought a state of sinless 
perfection attainable in this life. Mr. Dunn re- 
plied, "Let us, my friend, endeavour after it as 
I eagerly as if it were attainable." 



PERFECTION 



( 43° ) 



PERSEVERANCE 



4122. PERFECTION, Sinless. I am sorry, 
honoured sir, to hear by many letters that you 
seem to own a sinless perfection in this life attain- 
able. I cannot, I think, answer you better than an 
old minister in these parts answered a Quaker — 
" Bring me a man that hath really arrived at this, and 
I will pay his expenses, let him come from where he 
wilV—WhiteJield {to Wesley). 

4123. PERFECTION, the result of labour. 

" However prodigious may be the gifts of nature to 
her elect, they can only be developed and brought 
to their extreme perfection by labour and study." 
Think of Michael Angelo working for a week with- 
out taking off his clothes, and Handel hollowing 
out every key of his harpsichord, like a spoon, by 
incessant practice. Gentlemen, after this, never 
talk of difficulty or weariness. — Spurgeon. 

4124. PERFECTIONISTS, opposed. Toplady, 
even when he wrote his magnificent masterpiece, 
the " Rock of Ages," could not resist the temptation 
to give a thrust at those who, he insisted, were be- 
lievers in "Perfectionism." So he entitled his hymn, 
when he printed it, " A living and dying prayer of 
the holiest believer in the world" This is as much 
as if he had said, "The most sanctified .soul in the 
world must come down on his knees and confess, 
' Nothing in my hands I bring,' and ' Vile I to this 
fountain fly.' " — Dr. Pentecost. 

4125. PERSECUTION, a stimulus. A certain 
amount of persecution rouses a man's defiance, stirs 
his blood for magnificent battle, and makes him fifty 
times more a man than he would have been without 
the persecution. So it was with the great reformer 
when he said, " I will not be put down ; I will be 
heard." And so it was with Millard, the preacher, 
in the time of Louis XI. When Louis XL sent 
word to him that unless he stopped preaching in that 
style he would throw him into the river, he replied, 
" Tell the King that I will reach heaven sooner by 
water than he will reach it by fast horses." — 
Talmage. 

4126. PERSEVERANCE, Determined. Sir Charles 
Napier, when in India, encountered an army of thirty- 
five thousand Belooches with two thousand men, of 
whom only four hundred were Europeans. He 
charged them in the centre up a high bank ; and for 
three hours the battle was undecided. At last they 
turned and fled. It is this sort of pluck, tenacity, 
and determined perseverance which wins soldiers' 
battles, and, indeed, every battle. It is the one 
neck nearer that wins the race and shows the blood ; 
the one pull more of the oar that proves the " beefi- 
ness of the fellow," as Oxford men say ; it is the 
one march more that wins the campaign ; the five 
minutes' more persistent courage that wins the fight. 
Though your force be less than another's, you equal 
and out-master your opponent if you continue it 
longer and concentrate it more. — Smiles. 

4127. PERSEVERANCE, Final. A person who 
suspected that a minister of his acquaintance was 
not truly a Calvinist went to him and said, " Sir, I 
am told that you are against the perseverance of the 
saints." "Not I, indeed," answered he ; " it is the 
perseverance of sinners that I oppose." " But this is 
not a satisfactory answer, sir. Do you think that a 
child of God cannot fall very low, and yet be re- 
stored?" He replied, "I think it will be very 
dangerous to make the experiment. " 



4128. PERSEVERANCE, Final, illustrated. The 

Psylli, according to Pliny, were so characteristically 
endowed with this immunity (from snake-bites), 
that they made it a test of the legitimacy of their 
children ; for they were accustomed to expose their 
new-born babes to the most venomous serpents they 
could find, assured that if their paternity was pure 
Psyllic they would be quite unharmed. Of this 
tribe was the ambassador Hexagon, who, boasting 
of his powers before the Roman consuls, submitted 
to the crucial test which they suggested, of being 
enclosed in a vessel swarming with poisonous reptiles, 
which, says the legendary story, hurt him not. — 
Philip H. Gosse, F.R.S. 

4129. PERSEVERANCE, illustrated. Timour 
the Conqueror, being hard bestead, took shelter in 
the ruins of an old house, and he there saw a white 
ant beginning to climb the wall with a grain of corn 
three times its own size. Seventy times did the animal 
try to ascend before he succeeded. The warrior 
then buckled on his armour and renewed his en- 
gagements with fresh vigour. 

4130. PERSEVERANCE, in doing good. A 

young lad was earnestly engaged trying to bring 
new scholars to his Sunday-school. Durkig the 
week he would speak to boys and girls, and get them 
to promise him to attend the school the next Sunday, 
On the Sunday morning he would go and fetch them. 
One Sunday he had got four, but when at the door 
one of them refused to enter. " Tell me," said he, 
"why you won't go in." For a long time the lad 
did not answer, but at last said, "I've no coat on." 
"If that is all," said the little missionary, "take 
mine ! " and drew off his own jacket, which he gave 
to his companion. They entered the school, and be- 
came attentive scholars. — Der Glaubensbote. 

4131. PERSEVERANCE, in doing good. An old 

man in Watton, whom Mr. Thornton had in vain 
urged to come to church, was taken ill and confined 
to his bed. Mr. Thornton went to the cottage, and 
asked to see him. The old man, hearing his voice 
below, answered, in no very courteous tone, " I don't 
want you here ; you may go away." The following 
day the curate was again at the foot of the stairs. 
"Well, my friend, may I come up to-day and sit 
beside you ? " Again he received the same reply, " I 
don't want you here." Twenty-one days successively 
Mr. Thornton paid his visit to the cottage, and on 
the twenty-second his perseverance was rewarded. 
He was permitted to enter the room of the aged 
sufferer, to read the Bible, and pray by his bedside. 
The poor man recovered, and became one of the 
most regular attendants at the house of God. — Life 
of Rev. S. Thornton. 

4132. PERSEVERANCE, Necessity of. Some 
time ago, when Mr. Gladstone was on a visit to the 
north of England, a working man travelled some 
distance to see him Mr. Gladstone spoke in the 
kindest manner to the man, and asked what he 
wanted. The poor fellow, in some confusion, apolo- 
gised, but made bold to say to the Premier, " I have 
come all the way from Bradford to see you. They 
are well pleased there with you and your Govern- 
ment in the main, but they think that you hardly 
go fast enough." Mr. Gladstone just kindly patted 
his admirer on the shoulder, and said, " You must 
keep knocking at the door" and there the interview 
ended. — Primitive Methodist World. 



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PHILOSOPHY 



4133. PERSEVERANCE, rewarded. Some years 
ago, in a manufacturing town in England, a young 
lady applied to the superintendent of a Sunday- 
school for a class. He told her he had no vacant 
classes, but that if she liked to go out and hunt up 
a class of boys for herself, he. would be glad to have 
her help. She did so, and gathered a class of poor 
ragged boys. Among these, the worst and most 
unpromising boy was one named Bob. The super- 
intendent told these boys to come to his house during 
the week, and he would get them each a new suit 
of clothes. They came and got their clothes. After 
two or three Sundays Bob was missing. The teacher 
went after him. She found that his new clothes 
were torn and dirty. She invited him back to school. 
He came. The superintendent gave him a second 
new suit. After attending once or twice Bob's 
place was empty again. Once more the teacher 
sought him out. She found that the second suit of 
clothes had gone the same way as the first. She 
reported the case to the superintendent, saying she 
was ixtterly discouraged about Bob, and must give 
him up. "Please don't do that," said the super- 
intendent ; " I can't but hope that there is something 
good in Bob. Try him once more. I'll give him a 
third suit of clothes if he'll promise to attend regu- 
larly." Bob did promise. He received his third 
suit of clothes. He did attend regularly after that. 
He got interested in the [school. He became an 
earnest and persevering seeker after Jesus. He 
found Him. He joined the Church. He was made 
a teacher. He studied for the ministry, and the 
end of the story is, that that discouraging boy — 
that dirty, ragged, runaway Bob — became the Rev. 
Br. Robert Morrison, the great missionary to China, 
who translated the Bible into the Chinese language. 
— Rev. Richard Newton. 

4134. PERSEVERANCE, to be commended. A 

young lady was speaking to a friend who had called 
upon her regarding a characteristic of her mother, 
who always had a good word to say to every one. 
"Why," she said, "I believe if Satan were under 
discussion mother would have a good word to say 
for him." Just then the mother entered, and was 
informed what the daughter had said, whereupon 
she quietly said, " Well, my dear, I think we might 
all imitate Satan's perseverance." 

4135. PERSONAL dealing, with strangers. 

Harlan Page, coming early to a meeting, found a 
stranger sitting there, and politely spoke to him. 
The conversation went on until the man — who said 
that "Christians had always kept him at arm's 
length'''' before — was melted into penitence. — Br. 
Cuyler, 

4136. PEW, Light in. The Rev. W. Haslam 
was asked to preach one evening in a church without 
gas. " We'll do the lighting up," said the people. 
Every parishioner brought his lantern or his lamp, 
so that the whole building presented a singular and 
unique appearance. Is not this what we want, light 
in the pew as well as in the pulpit ? — B. 

4137. PHANTOMS, Deliverance from. A cer- 
tain Queen in some South Sea island, I have read 
in missionary books, had been converted to Chris- 
tianity ; did not any longer believe in the old gods. 
She assembled her people; said to them, "My 
faithful People, the gods do not dwell in that burn- 
ing mountain in the centre of our Isle. That is not 



God ; no, that is a common burning mountain, mere 
culinary fire burning under peculiar circumstances. 
See I will walk before you to that burning mountain, 
will empty my wash-bowl into it, cast my slipper 
over it, defy it to the uttermost, and stand the 
consequences ! " She walked accordingly, this 
South Sea Heroine, nerved to the sticking-place, her 
people following her in pale horror and expectancy. 
She did her experiment ; and I am told they have 
truer notions of the gods in that Island ever since ! 
Experiment which it is now very easy to repeat, and 
very needless. Honour to the Brave who deliver us 
from Phantom-dynasties ! — Carlyle. 

4138. PHARISAISM, Modern. A few years ago 
Mr. Spurgeon had occasion to use the following 
language : — " There is growing up in society a Phari- 
saic system which adds to the commands of God the 
precepts of men ; to that system I will not yield 
for an hour. When I have found intense pain 
relieved, a weary brain soothed, and calm, refresh- 
ing sleep obtained by a cigar, I .have felt grateful 
to God and have blessed His name. If through 
smoking I had wasted an hour of my time, if I had 
stinted my gifts to the poor, if I had rendered my 
mind less vigorous, I trust I should see my fault and 
turn from it ; but he who charges me with these 
things shall have no answer but my forgiveness." 

4139. PHARISEE and publican, Prayer of. A 

poor Hindoo, hearing a missionary read the Parable 
of the Pharisee and Publican, thought as he listened 
to the sentence, "The Pharisee stood and prayed," 
" Now I shall learn how to pray. " As the missionary 
proceeded the heart of the poor man sank within 
him, however; for, thought he, "if I am not like 
other men, I am a great deal worse. I don't do 
anything of those good things, and I can't go to 
the great God with false words upon my tongue. 
Oh, what shall a poor wicked wretch like me 
do?" and he wept aloud. Then the missionary 
read on": — " The publican, standing afar off, would 
not lift up'so much as his eyes unto heaven, but smote 
upon his breast, saying, God be merciful to me a 
sinner." " That's like me, that's like me ! " burst 
from the lips of the poor Hindoo ; "I am far far 
off from God, and I dare not lift my eyes to Him ; 
but I will cast myself at His feet, and that shall be 
my prayer till I die." So saying, he cast himself 
upon his face, and with sobs and groans cried aloud, 
" God be merciful to me a sinner." Nor did he 
cry in vain : the dark-minded heathen went out 
from that place of prayer a rejoicing Christian. 

4140. PHILANTHROPY, the sign of piety. 

John Howard, when he grew sad about his piety, 
put on his hat and went out among the poor. He 
came back a gainer. — Miller. 

4141. PHILOSOPHY, Extreme love of. Philo- 
sophy soon obtained the supreme place in his (Anaxa- 
goras's) affections. The mystery of the universe 
tempted him. He yielded himself to the fascination, 
and declared that the aim and purpose of his life 
was to contemplate the heavens. All care for his 
affairs was given up. His estates ran to waste 
whilst he was solving problems. But the day he 
found himself a beggar he exclaimed, " To philosophy 
I owe my worldly ruin and my soul's prosperity I " — 
Q. H. Lewes. 

4142. PHILOSOPHY, Source of. There is a 
Rabbinical tradition that when Alexander took 



PHILOSOPHY 



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PLAINNESS 



Jerusalem he captured the works of Solomon, and 
sent them to Aristotle, who thence derived all that 
was good in his philosophy. — Dean Stanley, 

4143. PHILOSOPHY, Use of. Antisthenes, 
being asked what was the peculiar advantage to 
be derived from philosophy, answered, " It enables 
me to keep company xcith myself.'" — G. E. Leices. 

4144. PHILOSOPHY, Use of. When Tasso had 
extended his reputation throughout Italy by his 
celebrated poem, his father, fearing that it might 
seduce him from more advantageous studies, was 
greatly vexed, and went to him and remonstrated 
against his devoting himself to philosophy and 
poetry, making use of many very harsh expressions. 
The old gentleman's anger being heightened by the 
patience of Tasso, he at length exclaimed, "Of what 
use is that philosophy on which you value yourself 
so much ? " "Sir," replied Tasso, "it has enabled 
me to bear the harshness of your rebuke." 

4145. PIETY, Conspicuous. Burnet bears the fol- 
lowing testimony to the eminent piety of Archbishop 
Usher : — "In free and frequent conversation I had 
with him for twenty-five years I never heard him 
utter a word which had not a tendency to edifica- 
tion, and I never saw him in any other frame than 
that in which I wish to be found when I come to 
die." 

4146. PIETY, Filial. Ancient history records 
that a certain city was besieged, and at length 
obliged to surrender. In the city there were two 
brothers, who had in some way obliged the con- 
quering general, and in consequence of this received 
permission to leave the city before it was set on fire, 
taking with them as much of their property as each 
could carry about his person. Accordingly the two 
generous youths appeared at the gates of the city, 
one of them carrying their father, and the other 
their mother. 

4147. PIETY, Fruit of. The piety Father Taylor 
exhibited while a prisoner at Dartmoor bore its 
first fruits among his shipmates. The captives were 
compelled to listen to a chaplain whose read prayers 
were an abomination in their Puritan ears, and 
whose sermons, full of British sentiments, grated 
harshly on their American feelings. They had 
noted young Taylor's piety and fervour ; and they 
urged him, as Jonah's shipmates did their stray pro- 
phet, to rise and call upon his God. " You can pray 
for yourself," they said. "We have often noticed 
these devotions ; why not pray for us, and so rid us 
of this disagreeable chaplain 1 " He timidly engaged 
in the work to which the voice within and the voices 
without alike invited him. He had such "liberty" 
in the act, that all felt as if unchained under the 
inspiring Presence. They asked the commandant 
to relieve the chaplain of his prayer-duty with them, 
as they could supply themselves from a chaplain 
of their own. The favour was granted them ; and 
they were allowed to call upon their God after the 
fashion of their own country and by the lips of 
their own fellow-prisoner.— Life of Father Taylor. 

4148. PIETY, in ministers. " Do you think piety 
to be a more important qualification for the ministry 
than learning ? " once asked Mr. Wilberforce of an 
eminent prelate. S " Certainly I do," he answered ; 
" they can cheat me as to their piety, but they can't 
as to their learning." — Timbs. 



4149. PIETY, Spasmodic. We read of a poor 
weather-beaten barque doubling Cape Horn on a 
stormy, starless winter night. The helmsman stood 
shivering at the wheel, unable to see a cable's length 
through the howling tempest, when suddenly the 

! whole scene was aflame with the lightning, and by 
the terrible gleam he saw close on his weather-bow, 
and within hail, a great ship bearing down upon 
him ; and with his strong hand straining at the helm, 
and his awful cry sent out upon the tempest, he 
escapes destruction. That flash of lightning saved 
him. And sometimes I do not doubt God uses this 
spasmodic piety to alarm the ungodly. Unquestion- 
ably a fitful and intermittent life is better than no 
life, but as certainly it is not the type of life most 
efficiently useful. "Be ye steadfast, immovable, 
always abounding in the work of the Lord," is the 
inspired rule of Christian living. — Dr. Wadsworth. 

4150. PIETY, Spurious. I don't believe in going 
about like certain monks whom I saw in Rome, 
who salute each other in sepulchral tones, and con- 
vey the pleasant information, " Brother, we must 
die ; " to which lively salutation each lively brother 
of the order replies, "Yes, brother, we must die." 
I was glad to be assured upon such good authority 
that all these lazy fellows are about to die ; upon 
the whole, it is about the best thing they can do ; 
but till that event occurs they might use some 
more comfortable form of salutation. — Spurgeon. 

4151. PIETY, Value of. The Roman Catholic 
Church does many things with exceeding wisdom, 
and we Protestants should have our minds open to 
receive certain excellent lessons which she teaches. 
For one thing, she teaches her members that they 
must give freeby of their substance for the support 
of the worship of God. She gives no encourage- 
ment to the idea of a " cheap religion," and she is 
not afraid to use the contribution box. At the door 
of one of her churches, lest any who enter it should 
allow their natural meanness to get the better of 
them, there is a placard close by the contribution 
box, and also an official to direct the attention of 
the thoughtless to it. This is what they read : — 
" If I grumble about contributing even sixpence on 
Sunday, which is less than one penny per day, for 
the support of God's Church and His schools, of 
what value is my piety ? " — Christian Age. 

4152. PLAINNESS, in speech. Mr. Samuel 
Hardy, a Nonconformist minister, had a peculiar 
freedom in addressing persons of high rank without 
anything of rusticity, When Lord Brook lay on his 
deathbed he went to him, and spoke to this effect, 
" My lord, you of the nobility are the most unhappy 
men in the world ; nobody dares to come near to 
you to tell you of your faults or put you in the right 
way to heaven." Hereby he prepared the way for 
dealing closely with his lordship without giving him 
any offence. 

4153. PLAINNESS, Ministerial. Latimer was 
raised to the bishopric of Worcester in the reign 
of Henry VIII. It was the custom of those times 
for each of the bishops to make presents to the 
King on New Year's Day. Latimer went with the 
rest of his brethren to 'make the usual offering ; 
but, instead of a purse of gold, he presented the 
King with a New Testament, in which was a leaf 
doubled down to this passage, u Whoremongers and 
adulterers God will judge." 



PLEADING 



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POOR 



4154. PLEADING, Power of. The London 
apprentices, pleading before Henry the Eighth for 
pardon for their insurrection, cried out in bitter 
tones, "Mercy! mercy!" The monarch, moved 
by the sight, cried out, " Take them away, I cannot 
bear it."— Whitefceld. 

4155. PLEASURE, ending in death. Fable tells 
of a bee that found a pot of honey ready made, 
and thought it would be fine to save all the trouble 
of flying about the meadows and gathering its sweet 
stores, little by little, out of the cups of flowers, and 
began to sip out of the dish. Then it went on and 
revelled in the sweets ; but when it began to get 
tired and cloyed, it found, poor bee ! that its wings 
were all clogged and would not open, nor could it 
drag its body out of the mass. So it died, buried 
in pleasure. — Rev. John Edmond, D.D. 

4156. PLEASURE, Passion for. A writer in the 
New York Observer states that in the place where 
he resided, in 1840, there was a New Year ball. 
Invitations were widely extended, and a great 
gathering of the young, gay, and thoughtless was 
anticipated. Notwithstanding the intense cold, 
many came from a great distance in the country 
round. There was one couple that set out for the 
ball with merry hearts, to ride some twenty miles. 
The lady was young and gay, and her charms of 
youth and beauty were never lovelier than when 
dressed for that New Year ball. Clad too thinly, 
of course, for the season, and especially for that 
dreadful day, she had not gone far before she com- 
plained of being cold — very cold ; but their anxiety 
to reach the end of the ride in time to be present 
at the opening of the dance induced them to hurry 
on without stopping by the way. Not long after 
this complaining she said she felt perfectly com- 
fortable, was now quite warm, and that there was 
no necessity of delay on her account. They reached 
at length the house where the company was gather- 
ing ; the young man jumped from the sleigh, and 
extended his hand to assist her out ; but she did 
not offer hers. He spoke to her, but she answered 
not. She was dead — stone dead — frozen stiff — a 
corpse on the way to a ball ! But the most shocking 
part of the tale remains to be told. The ball went 
on ! ' The dance was as gay and the music as merry 
as if death had never come to their door. — Arvine. 

4157. PLEASURE, Pursuit of. " Here he lies 
who was so many years, but lived but seven," was 
the suggestive inscription on the tomb of Similis, 
in Xiphilin. "She that liveth in pleasure," says 
the sacred writer, " is dead while she liveth." The 
language is strong, but almost literally true. . . . 
" Let my example warn you of the fatal error into 
which I have fallen," said the gay Sir Francis 
Delaval, near the end of his life. " Pursue what 
is useful ; pursue what is useful ! " 

4158. POLITENESS, Reason for. "My boy," 
said a father to his son, "treat everybody with 
politeness — even those who are rude to you. For 
remember that you show courtesy to others not 
because they are gentlemen, but because you are one. " 
— Boys' Own Paper. 

4159. POLITENESS, Reward of. A few years ago 
a couple of gentlemen visited the various locomotive 
workshops of Philadelphia, They called at the most 
prominent one first, and made some inquiries of a 
specific character. They were shown through the 



premises in a very indifferent manner, and no special 
pains were taken to give them any information 
beyond what their own inquiries drew forth. The 
same results followed their visits to several. By 
some means they were induced to call at one of a 
third or fourth rate character. The owner was him- 
self a workman of limited means, but on the applica- 
tion of the strangers, his natural urbanity of manner 
prompted him not only to show all he had, but to 
enter into detailed explanation of the working of his 
establishment. The gentlemen left him not only 
favourably impressed toward him, but with a feeling 
that he thoroughly understood his business. Within 
a year he was surprised with an invitation to visit 
St. Petersburg. The result was, his locomotive 
establishment was removed there bodily. It waa 
an agent of the Czar who had called on him. He 
has recently returned, having accumulated a princely 
fortune, the results of civility to a couple of strangers. 
— Biblical Treasury. 

4160. POLLUTION, what it hides. In Florence 
there is a fresco by Giotto that for many ages waa 
covered up by two thicknesses of whitewash. It is 
only within a very few years that the artist's hand 
has come and removed that covering, and the fresco 
comes out as clear and beautiful as it was before. 

4161. POOR, and Christianity. When the 
deacon St. Lawrence was asked, in the Decian 
persecution, to show the Prefect the most precious 
treasures of the Church at Rome, he showed him 
the sick, the lame, the blind. "It is incredible," 
said Lucian, the pagan jeerer and sceptic, " to see 
the ardour with which those Christians help each 
other in their wants. They spare nothing. Their 
first legislator has put it into their heads that they 
are all brothers." "These Galileans," said Julian 
the Apostate, "nourish not only their own poor, but 
ours as well." ... In the year 252 a plague raged 
in Carthage. The heathen threw out their dead 
and sick upon the streets, and ran away from them 
for fear of the contagion, and cursed the Christians. 
St. Cyprian, on the contrary, assembled his congre- 
gation, told them to love those who cursed them ; 
and the rich working with their money, the poor 
with their hands, never rested till the dead were 
buried, the sick cared for, and the city saved from 
destruction. — Farrar. 

4162. POOR, are Christ's representatives. A 

rich youth in Rome had suffered from a dangerous 
illness. On recovering his health his heart was 
filled with gratitude, and he exclaimed, "O Thou 
all-sufficient Creator ! could man recompense Thee, 
how willingly would I give Thee all my possessions ! " 
Hennas the herdsman heard this, and said to the 
rich youth, "All good gifts come from above; thither 
thou canst send nothing. Come, follow me. ' He 
took him to a hut where was nothing but misery 
and wretchedness. The father lay on a bed of sick- 
ness ; the mother wept ; the children were destitute 
of clothing and crying for bread. Hermas said, 
"See here an altar for the sacrifice; see here the 
Lord's brethren and representatives." The youth 
assisted them bountifully ; and the poor people 
called him an angel of God. Hermas smiled, and 
said, " Thus turn always thy grateful countenance, 
first to heaven, and then to earth." — Krummacher. 

4163. POOR, Care of. Thomas Willet, one of 
the old Puritan divines, was a man of remarkable 

2 E 



POOR 



( 434 ) 



POOR 



benevolence. He spent the income of his two bene- 
fices in comforting and entertaining the parish poor, 
often inviting them to the hospitalities of his house. 
When asked why he did so his reply was, "Lest 
Joseph and Mary should want room in the inn, or 
Jesus Himself should say at last, ' I was a stranger, 
and ye took me not in.' " 

4164. POOR, Care of. Elger von Hohenstein's 
brother, finding him away from his castle and its 
life of ease, engaged in taking care of the poor, 
exclaimed, "Alas, my brother ! what are you doing ? 
What distress compels you to this ? " " Sir brother 
mine," was the answer, " distress compels me not ; 
but the love of Christ my Lord constrains me. " — 
Lange. 

4165. POOR, Care of. When Fox, the author 
of the "Book of Martyrs," was once leaving the 
palace of Aylmer, the Bishop of London, a company 
of poor people begged him to relieve their wants 
with great importunity. Fox, having no money, 
returned to the bishop and asked the loan of five 
pounds, which was readily granted. He immediately 
distributed it among the poor by whom he was sur- 
rounded. Some months after, Aylmer asked Fox 
for the money he had borrowed. " I have laid it 
out for you," was the answer, "'and paid it where 
you owed it — to the poor people who lay at your 
gate." Far from being offended, Aylmer thanked 
Fox for thus being his steward. 

4166. POOR, Care of. When a gentleman who 
had been accustomed to give awajr some thousands 
of pounds was supposed to be on the bed of death, 
his presumptive heir inquired where his fortune 
was to be found. He quaintly replied, that it 
was in the pockets of the poor : — a deathbed con- 
fession of very rare occurrence in modern times. — 
Rev. R. Young. 

4167. POOR, Gifts from. A poor woman in Corn- 
wall, who thought she ought to do something for 
God's work, brought her offering and presented it. 
A gentleman who witnessed the act said to her, 
"My good woman, you are very poor — neither 
God nor man requires this sacrifice at your hands." 
She looked at him, and with an expression most 
significant, replied, " Sir, who made you! a ruler 
and a judge over me ? Had you been standing at 
the treasury when the poor woman came up and 
cast in her two mites, you would no doubt have 
addressed her in the same way." 

4168. POOR, Giving to. A wealthy but niggardly 
gentleman was waited on by the advocates of a 
charitable institution, for which they solicited his 
aid, reminding him of the Divine declaration, "He 
that hath pity on the poor lendeth unto the Lord ; 
and that what he hath given will He pay him 
again." To this he replied, "The security, no 
doubt, is good, and the interest liberal ; but I can- 
not give such long credit." Poor rich man ! the day 
of payment was much nearer than he anticipated. 
Not a fortnight had elapsed from his refusing to 
honour this claim of God upon his substance before 
he received a summons with which he could not 
refuse to comply. He was dead. 

4169. POOR, God's regard for. " Mother, I think 
God always hears when we scrape the bottom of 
the barrel," said a little boy to his mother one day. 
His mother was poor. They often used up their 



last stick of wood and their last bit of bread before 
they could tell where the next supply was to come 
from. But they had so often been provided for in 
unexpected ways, just when they were most in need, 
that the little boy thought God always heard when 
they scraped the bottom of the barrel. This was 
only the little fellow's way of saying what Abraham 
said when he called the name of the place where 
God had delivered him "Jehovah Jireh." — Henry 
T. Williams. 

4170. POOR, Kindness of. I was passing along 
a busy street as two of the shoeblack brigade were 
at dinner. With the causeway for their table, and 
a couple of thick slices of bread and meat to each, 
they seemed quite content, and ate with a hearty 
relish. When about half done one of them made 
a sudden stop. Whispering a few words to the 
other, he gathered up the remaining half of their 
dinners, ran after a poor beggar man, gave it him, 
and then, with a happy face, returned to his work. 
— Hand and Heart. 

4171. POOR, Love of. Among the graces for 
which Mr. Fox, the celebrated martyrologist, was 
eminent may be noticed his extensive liberality. 
He was so bountiful to the poor while he lived, 
that he had no ready money to leave at his death. 
A friend once inquiring of him whether he recol- 
lected a certain poor man whom he used to relieve, 
he replied, " Yes, I remember him well ; and / 
willingly forget lords and ladies, to remember such 
as he." 

4172. POOR, Payment of. Last Sabbath night, 
in the vestibule of my church, after service, a woman 
fell in convulsions. The doctor said she needed 
medicine not so much as something to eat. As she 
began to revive, in her delirium, she said, gaspingly, 
" Eight cents ! eight cents ! eight cents ! I wish I 
could get it done ! I am so tired ! I wish I could 
get some sleep, but I must get it done ! Eight 
cents ! eight cents ! " We found afterward that 
she was making garments at eight cents apiece, and 
that she could make but three of them in a day ! 
Hear it ! Three times eight are twenty-four ! Hear 
it, men and women who have comfortable homes 1 
— Talmage. 

4173. POOR, Plea for. Some one was express- 
ing surprise to Eveillon, canon and archdeacon of 
Angers, that none of his rooms were carpeted. He 
answered, " When I enter my house in the winter- 
time the floors do not tell me that they are cold ; 
but the poor, who are trembling at my gate, tell 
me they want clothes." 

4174. POOR, stand in the place of Christ. 

Macaulay, in his essay on Milton, says — " Ariosto 
tells a story of a fairy who, by some mysterious 
law of her nature, was condemned to appear at 
certain seasons in the form of a foul, poisonous 
snake. Those who injured her during the period 
of her disguise were for ever excluded from partici- 
pation in the blessings which she bestowed. But to 
those who, in spite of her loathsome aspect, pitied 
and protected her, she afterward revealed herself 
in the beautiful and celestial form which was 
natural to her, accompanied their steps, granted all 
their wishes, filled their houses with wealth, made 
them happy in love and victorious in war." So 
what is done to Christ in His disguised and lowly 
form, of the poor and sick of earth, is a test of our 



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character and of our love, and will be rewarded and 
blessed by Him when He comes in His glory. — P. 

4175. POOR, to be remembered in preaching. 
Dr. Manton once preached in St. Paul's Cathedral, 
and a great crowd went to listen to him. A poor 
man, who had walked fifty miles to hear the good 
Doctor, afterwards plucked him by the sleeve, and 
said, "There was nothing for me this morning.'''' The 
Doctor had preached a very learned sermon, full of 
Greek and Latin quotations which the poor coun- 
tryman could not understand ; but the Doctor had 
not expected him, and there was nothing for him. 
— Spurgeon. 

4176. POPULARITY, Danger of. To one who 

warned him (Whitefield) to beware of the evils of 
popularity he replied, " I thank you heartily. May 
God reward you for watching over my soul ; and as 
to what my enemies say against me, / know worse 
things of myself than they can say concerning me." 
" I bless God for my stripping seasons," he would 
say ; "nothing sets a person so much out of the 
Devil's reach as humility." — J. R. Andrews. 

4177. POPE, not infallible. The Pontiff John 
XXII. having in a certain treatise propounded the 
opinion that the souls of the pious would not be 
admitted to the immediate vision of the Deity until 
after the day of judgment, the King of Prance in 
1333 called an assembly of prelates and theologians 
at his palace to discuss the question. The theo- 
logical faculty having come to conclusions differing 
in some respects from those of the Pope, the King- 
threatened the latter with the stake as a heretic 
unless he retracted ; and John issued a bull declar- 
ing that what he had said or written ought only to 
be received in so far so it agreed with the Catholic 
faith, the Church, and Holy Scripture. — Susanna 
Winhworth. 

4178. POPES, Arrogance of. " Is not the King 
of England my bond slave ? " said Innocent VI. 
" Hath not God set me as a prince over all nations, 
to root out and to pull down, to destroy and to 
build ? " asks Boniface VIII. — Henry Varley. 

4179. POPULACE, Voice of. The Bitter Gluck 
confessed that the ground tone of the noblest passage 
in one of his noblest operas ivas the voice of the 
Populace he had heard at Vienna, crying to their 
Kaiser, "Bread 1 Bread ! " Great is the combined 
voice of men ; the utterance or their instincts, which 
are truer than their thoughts: it is the greatest a man 
encounters, among the sounds and shadows which 
make up this world of Time. He who can resist 
that has his footing somewhere beyond Time. — 
Carlyle. 

4180. POSSESSIONS, Love Of. We tie ourselves 
to the outward possessions as alpine travellers to 
their guides, and so, when they slip on the icy slopes, 
their fall is our death. — Maclaren. 

4181. POSSIBILITIES, limited in life. When 
John Stuart Mill was passing through a grave and 
dark crisis of thought he found much solace in the 
study and practice of music. But one reflection 
tormented him very seriously : he was afraid the 
world's stores of music would be exhausted ; and 
then one day he and the very last song in all the 
earth would be standing together in a blank world 
under a dawnless sky. He thought of the octave 
consisting only of five tones and two semitones, 



and of the limited number of combinations possible 
within such a small range. And it seemed to him 
that most of these must have been already dis- 
covered ; and there could not be room for a long 
succession of Mozarts and Webers, to strike out, as 
these had done, entirely new and surpassingly rich 
veins of musical beauty. — Rev. H. Elvet Lewis. 

4182. POSSIBILITY, the test of enterprise. 

Bonaparte was passing along the ancient horrible 
road by the Echelles de Savoie, with his engineer, 
when he stopped, and, pointing to the mountain, 
said, "Is it not possible to cut a tunnel through 
the entrails of yonder rock, and to form a more 
safe and commodious route beneath it?" "It is 
possible, certainly, sire," replied his scientific com- 
panion. " Then let it be done, and immediately," 
replied the Emperor. 

4183. POVERTY, a stimulus. A nobleman who 
painted remarkably well for an amateur, showing 
one of his pictures to Poussin, the latter exclaimed, 
" Your lordship only requires a little poverty to make 
you a complete artist." — Horace Smith. 

4184. POVERTY, Influence of. It is related 
of a great Irish orator of our day that, when he 
was about to contribute somewhat parsimoniously 
towards a public charity, he was persuaded by a 
friend to make a more liberal donation. In doing 
so he apologised for his first apparent want of gene- 
rosity by saying that his early life had been a con- 
stant struggle with scanty means, and that " they 
who are born to affluence cannot easily imagine how 
long a time it takes to get the chill of poverty out 
of one's bones." — Sir Charles Lyell. 

4185. POVERTY of Christ, defined. Richard 
Fitzralph, Archbishop of Armagh, became cele- 
brated as an opponent of the shameless mendicant 
orders lin the fourteenth century. During one of 
his visits to London he found the ecclesiastics 
warmly discussing the subject of the poverty of 
Jesus ; and being asked to preach on the subject, 
he taught as follows : — " Jesus Christ, during His 
sojourn upon earth, was always a poor man ; but 
He never practised begging as His own spontaneous 
choice. He never taught any one to beg. On the 
contrary, Jesus taught that no man should practise 
voluntary begging." — Reformation Anecdotes. 

4186. POVERTY, One cause of. A physician 
was walking along a road in the country one day. 
An old man met him who had a bottle of whisky 
sticking out of his coat pocket. " Is this the way 
to the poorhouse, sir ? " asked the old man, point- 
ing in the direction in which he was walking. " No, 
sir," said the physician, " but this is,"— laying his 
hand on the bottle of whisky. 

4187. POVERTY, What is. A shrewd old 
gentleman once said to his daughter, " Be sure, my 
dear, you never marry a poor man ; but remember 
that the poorest man in the world is one that has 
money and nothing else.'" — Christian Age. 

4188. POWER, A secret of pulpit. Once on a 
time an obscure man rose up to address the French 
Convention. At the close of his oration Mirabeau, 
the giant genius of the Prench Revolution, turned 
round to his neighbour and eagerly asked, " Who 
is that? " The other, who had been in no way in- 
terested by the address, wondered at Mirabeau's 



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curiosity ; whereupon the latter said, " That man 
will yet act a great part ; " and added, on being 
asked for an explanation, " He speaks as one who 
believes every word he says." Much of pulpit power 
under God depends on that — admits of that ex- 
planation, or of one allied to it. They make others 
feel who feel themselves. — Guthrie. 

4189. POWER, Consciousness of. Correggio, on 
viewing the pictures of other artists, is reported to 
have said, "I too am a painter." — B. 

4190. POWER, of Holy Spirit and revivals. 

Church history opens, in the second chapter of the 
Acts of the Apostles, with an account of a notable 
revival — a pentecostal outpouring of the Spirit. In 
the patristic period Christianity was revived in 
many countries, sometimes on new fields planting 
its heavenly seed on fresh earthly soil, but some- 
times on itself, putting new life into the old forms, 
new blood into the old body. So in the Catholic 
ages Christianity was often revived through the 
missionaries and the mystics. It was revived 
through Luther and Huss. It was revived through 
Wycliffe, and through the Anglican Fathers, through 
the pious Puritans, through the Wesleys and their 
fiery-hearted friends. The Holy Spirit has roused, 
directed, blessed believers, and thus borne forward 
the kingdom of heaven among men. — Huntington. 

4191. POWER, of personal influence. It was 

in the year 1790 that my heart was effectually im- 
pressed in consequence of an acquaintance with a 
religious man. This gentleman having called one 
Sunday evening, out of complaisance I gave the 
conversation a religious turn. Among other things, 
I asked him whether he believed there was such a 
thing as Divine grace ; whether or not it was a fiction 
imposed by grave and austere persons from their own 
fancies. He took occasion, from this inquiry, to 
enlarge much upon the subject ; he spoke with zeal 
and earnestness, and chiefly in Scripture language, 
and concluded with a very affecting address to the 
conscience and the heart. I had not the least desire, 
that I recollect, of being benefited by this conver- 
sation ; but while he spoke I listened to him with 
earnestness ; and before I was aware a most powerful 
impression was made upon my mind, and I conceived 
the instant resolution of reforming my life. On that 
evening I had an engagement which I could not now 
approve ; notwithstanding what had passed, I, how- 
ever, resolved to go ; but as I went along, and had 
time to reflect upon what I had heard, I half wished 
that it might not be kept. It turned out as I de- 
sired. I hurried home, and locked myself up in my 
bedchamber ; I fell on my knees and endeavoured 
to pray. — Dr. Buchanan. 

4192. POWER, of small things. Professor Tyn- 
dall, discoursing upon the chemical action of short 
waves of ether, states, as a most remarkable fact, 
that the waves which have up to this time been 
most effectual in shaking asunder the atoms of com- 
pound molecules are those of least mechanical power. 
"Billows" he instructively adds, "are incompetent 
to produce effects which are readily produced by 
ripples." It is even so within the sphere of our 
special activity. " God hath chosen the weak things 
of the world to compound the things which are 
mighty." — Dr. Parker. 

4193. POWER, one want of men. The chief aim 
and labour of Boulton was the practical introduction 



of Watt's steam-engine as the great working power 
of England. With pride, he said to Boswell, when 
visiting Soho, " I sell here, sir, what all the world 
desires to have — Poweb." — Smiles. 

4194. POWER, Seat of. The other day I was up 
in Lancashire, and my host took me to see one of 
those monster factories which are the wonders of 
civilisation, covering acres of ground — nobody knows 
how many stories high, and how many hundreds of 
windows they have to let in the light upon the 
industrious work-people inside. As I walked in 
and through those rooms, and went from one story 
to another, and saw the rolling of the pinions and 
heard the rattling of the wheels, and felt the vibration 
of the floor beneath my feet, while the raw material 
was being, as by magic, brought out at the other 
end to be a robe for a peasant or a prince, I said, 
" Why, where in the world is the motive-power that 
sets all this to work ? " He took me out of the build- 
ing altogether, to a little circumscribed place beneath, 
where there was only one door and a window to the 
whole room ; but through the open door I saw the 
great piston moving in silent and majestic power as 
it was doing this wondrous work. " There," said he, 
"is the mighty force that sets the work in motion." 

4195. POWER, Secret of. A celebrated divine, 
who was remarkable in the first period of his ministry 
for a boisterous mode of preaching, suddenly changed 
his whole manner in the pulpit, and adopted a mild 
and dispassionate mode of delivery. One of his 
brethren then inquired of him what had induced 
him to make the change. He replied, " When I was 
young I thought it was the thunder that killed the 
people ; but when I grew older and wiser I dis- 
covered that it was the lightning. So I determined 
to thunder less and lighten more." — Dr. Antliff. 

4196. PRACTICE, and precept. The Rev. Mr. 

Kelly, of Ayr, once preached an excellent sermon 
from the parable of the man who fell among thieves. 
He was particularly severe on the conduct of the 
priest who saw him, and ministered not unto him, 
but passed by on the other side ; and in an animated 
and pathetic flow of eloquence, he exclaimed, "What ! 
not even the servant of the Almighty ! he whose 
tongue was engaged in the work of charity, whose 
bosom was appointed the seat of brotherly love, 
whose heart the emblem of pity ; did he refuse to 
stretch forth his hand, and to take the mantle from 
his shoulders to cover the nakedness of woe ? If he 
refused, if the shepherd himself went astray, was it 
to be wondered at that the flock followed ? " The 
next day, when the river was much increased in 
height, a boy was swept overboard, from a small 
boat, by the force of the current. A great con- 
course of people were assembled, but none of them 
attempted to save the boy ; when Mr. Kelly, who 
was dressed in his canonicals, threw himself from 
his chamber window into the current, and at the 
hazard of his own life saved that of the boy. 

4197. PRAISE, aloud and life-long. Billy's 
whole life was spent in praising the Lord, and for 
the most part aloud. He couldn't help himself ; 
with a heart always in tune, every influence, every 
breath shook from its tremulous chords some note 
of thanksgiving. "As I go along the street," he 
said, " I lift up one foot, and it seems to say « Glory I ' 
and I lift up the other, and it seems to say ' Amen ! 1 
and they keep on like that all the time I walk." Pro- 



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bably you would have come upon him singing. 
"Bless the Lord, I can sing," he would say; "my 
Heavenly Father likes to hear me sing. I can't sing 
so sweetly as some, but my Father likes to hear me 
sing as well as those who can sing better than I 
can. My Father likes to hear the crow as well as the 
nightingale, for He made them both." — Life of Billy 
Bray. 

4198. PRAISE, amid the dead. After the battle 
of Lenthen, a victory on which the very existence of 
Prussia as a nation depended, a grenadier on the 
field of carnage began to sing, "Thanks be to God." 
At once the whole army responded, standing in the 
darkness of the evening, amid thousands of the dead 
uplifting the hymn of praise. 

4199. PRAISE, a duty now. Billy Bray, the 
Cornish preacher, was a constant visitor among the 
sick and dying. On one occasion he was sitting by 
the bedside of a Christian brother who had always 
been very reticent and afraid to confess joyously his 
faith in Christ. Now, however, he was filled with 
gladness. Turning to Billy, whose beaming face 
and sunny words had done much to produce this 
joy, he said, "O Mr. Bray, I'm so happy that if I 
had the power I'd shout ' Glory.' " " Ha, mon," said 
Billy, " what a pity it was thee didn't shout 1 Glory ' 
when thee hadst the power." 

4200. PRAISE, Coldness in. "Rejoice in the 
Lord always, and again I say rejoice." This want 
of laughing, this fear of being joyful, is a melancholy 
method of praise. It is ungrateful to God. I would 
rather dance like David than sit still like some 
Christians. I remember being in a church once in 
America. They certainly had a warm church, and 
that was pleasant ; but in one sense it was a fine 
ice-house, for nobody seemed to feel any joy. When 
we came out I was asked what I thought of the 
service. I said that if some negro had come in and 
howled out an " Allelujah " it would have been a 
joy ; but nobody had shown anything except conceit 
— it was all intellectualism. — George Dawson. 

4201. PRAISE, due to God. One of our nobility 
has. for his motto, "I will maintain it;" but the 
Christian has a better and more humble one, " Thou 
hast maintained it." " God and my right " are 
united by my faith ; while God lives my right shall 
never be taken from me. — Spurgeon. 

4202. PRAISE, False. Men will praise thee if 
thou doest good to thyself. How falsely have high- 
sounding words of praise been applied. "They 
who call Lorenzo magnificent are welcome to call 
Savonarola an impostor." — Newman Hall. 

4203. PRAISE, for a convert. On Easter night 
in the year 387 a renowned father and bishop 
of the Church, Ambrose, stood with his convert, 
Augustine, before the principal Christian altar in 
Milan. The latter had just been baptized — a 
mighty triumph over Manichaean error ; and the 
heart of Ambrose swelled with joy as he pronounced 
the new name of Augustine, and perhaps had some 
dim prevision of the greatness to which that name 
should attain in the army of the Cross. He broke 
forth in the ascription of praise to the Author of 
all good, " We praise Thee, O God ! We acknow- 
ledge Thee to be the Lord ! " And the newly 
baptized answered in the same strain with uplifted 
eyes and hands, " All the earth doth worship Thee, 



the Father everlasting ! " Thus in alternate strophes 
they sang, as men inspired by one spirit, that sub- 
lime hymn of praise the "Te Deum," which has since 
been the voice of the Church of Christ for nigh 
fifteen hundred years. — Clerical Library. 

4204. PRAISE, inconsistent, Reward of. In 

a rural congregation in Canada the people were 
desirous of a change in the pastorate. It was 
resolved, therefore, that a deputation should be 
sent respectfully to ask him to demit his charge. 
They went on their mission with no little trepida- 
tion, but were greatly relieved by the cordial manner 
in which the good minister received them. He 
listened quietly to their story, and at once acquiesced 
in their desire that he would resign. Elated with 
their success, they hastened to report results. All 
were greatly gratified, and feeling some sense of 
gratitude to the minister for his many years of ser- 
vice, and especially for his ready compliance with 
their wishes, they determined to present him with 
an address and a purse. A public meeting was 
held, at which an address was read to the pastor 
containing many expressions of gratitude for his 
manifold labours, and of affection for himself, and 
the purse was handed to him as a token of their 
continued esteem. On rising to reply the pastor 
was deeply moved. He stated that, influenced by 
the statements of the elders who had called upon 
him, he had resolved, at much expense of feeling to 
himself, to resign his charge. Pausing for a minute 
as if overcome with emotion, he went on to say that, 
in view of the affectionate and touching address he 
had received, so very numerously signed, and accom- 
panied by so generous a gift, he felt constrained to 
abandon his purpose, and would therefore devote 
his future life to the best interests of a people who 
who were so warmly attached to him, and who so 
highly valued his humble services. 

4205. PRAISE, in affliction. Mr. John Philpot 
having lain for some time in the Bishop of London's 
coal-house, the Bishop sent for him, and amongst 
other questions, asked him why they were " so merry 
in prison, singing (as the prophet speaks) Exultantes 
in rebus pessimis, rejoicing in your naughtiness, 
whereas you should rather lament and be sorry." 
Mr. Philpot answered, " My lord, the mirth which 
we make is but in singing certain psalms, as we 
are commanded by Paul, to rejoice in the Lord, 
singing together hymns and psalms, for we are in a 
dark comfortless place, and therefore we thus solace 
ourselves. I trust, therefore, your lordship will 
not be angry, seeing the Apostle saith, 1 If any be 
of an upright heart, let him sing psalms ; ' and we, 
to declare that we are of an upright mind to God, 
though we are in misery, yet refresh ourselves with 
such singing." — Samuel Clarke. 

4206. PRAISE, in affliction. " God forgive me 
mine unthankfulness and unworthiness of so great 
glory," as that martyr said. " In all the days of my 
life I was never so merry as now I am in this dark 
dungeon." — Trapp. 

4207. PRAISE, in dangerous times. When 

Charles the Fifth had been crowned by the Pope 
and installed as defender of the faith and of the 
pontifical dignity of the Church of Rome, the 
Reformers were in dismay, while the Catholics 
were generally expecting to see the Protestants, so 
Grandville says, " flying on every side, like timid 



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PRAYER 



doves upon which the alpine eagle pounces." 
Luther, so D'Aubigne tells us, however, was full of 
faith, and revived the courage of his friends by 
composing and singing with his fine voice that 
beautiful hymn, since so famous, " Ehi feste Burg 
ist unser Gott " — " Our God is a strong tower " — 

" He fights for us our champion true, 
Elect of God to be our guide. 
What is His name ? The anointed One, 
The God of armies He." 

4208. PRAISE, in dying. James Hervey, when 
Dr. Stonehouse saw him for the last time, about 
two hours before he expired, pressed upon the doctor 
in the most affectionate manner his everlasting 
concerns, telling him "here is no abiding-place." 
Stonehouse, seeing the great difficulty and pain with 
which he spoke, desired that he would spare himself. 
" No," said he, " doctor, no. You tell me I have but 
a few moments to live. Oh let me spend them in 
adoring our great Redeemer." . . . He then ex- 
patiated in the most striking manner upon these 
words of St. Paul, " All things are yours." He then 
paused a little, and with great serenity in his coun- 
tenance quoted those triumphant words, "Lord, 
now lettest Thou Thy servant depart in peace, for 
mine eyes have seen Thy salvation." " There, 
doctor, is my cordial. What are all the cordials 
to the dying compared to the salvation of Christ ? " 
In his last moments he exclaimed two or three 
times, " Precious salvation ! " and then, leaning his 
head against the side of the easy- chair in which 
he sat, he shut his eyes and fell asleep. — Romaine 
{condensed). 

4209. PRAISE, in heaven. "I do not go to 

heaven to be advanced," said Brainard on his dying 
bed to Jonathan Edwards, his biographer, " but to 
give honour to God. It is no matter where I 
shall be stationed in heaven, whether I have a high 
or low seat there, but to live and please and glorify 
God. . . . My heaven is to please God and glorify 
Him, and give all to Him, and to be wholly devoted 
to His glory." — Romaine. 

4210. PRAISE, in heaven. Bonaventure reports 
that St. Francis, hearing an angel a little while 
playing on a harp, was so moved with extra- 
ordinary delight, that he thought himself in another 
world. Oh ! what a " f ulness of joy " will it be to 
hear more than twelve legions of angels, accompanied 
with a number of happy saints which no man is able 
to number, all at once sing together — " Hallelujah, 
holy, holy, holy, Lord God Almighty, which was, and 
is, and is to come ! " — John Boys. 

4211. PRAISE, Inspiring influence of. Referring 
to the moment when he penned his chorus, " Halle- 
lujah ! for the Lord God Omnipotent reigneth," 
Handel once remarked, " Then I did think I could 
see all heaven before me, and the great God Him- 
self." — Musical Anecdotes. 

4212. PRAISE, Our own. A gentleman in one 
of his evening examinations recollecting that he had 
heard himself praised, and being conscious that he 
heard it with delight, taking honour to himself, and 
not giving God the glory, made this memorandum 
in his diary, " To day 1 have been washing my soul 
in poison." 

4213. PRAISE, Midnight. John Welch, the 
old Scotch minister, used to put a plaid across his 



bed on cold nights, and some one asked him why he 
put that there. He said, " Oh, sometimes in the 
night I want to sing the praises of Jesus, and I get 
down and pray. Then I just take that plaid and 
wrap it around me to keep myself from the cold." 
— Talmage. 

4214. PRAISE, Professional. Dr. Chalmers, 
preaching in a fashionable church, once complained 
because no one in the congregation sang the praises 
of God except those who were paid for it. — /. B. 
Gough. 

4215. PRAISE, Songs of. During the night 
which followed the battle of Shiloh a wounded 
man, unable to rise from the ground, felt impelled, 
with such strength as he possessed, to sing a hymn. 
Another of the wounded near him caught up the 
strain, and then another and another, till far and 
wide over the field, cumbered with dead and dying 
men, there arose a song of praise. — Elihu Burritt. 

4216. PRAYER, a constant privilege. In the 

vestibule of St. Peter's, at Rome, is a doorway which 
is walled up and marked with a cross. It is opened 
but four times in a century ; on Christmas-eve, 
once in twenty -five years, the Pope approaches it 
in princely state, with the retinue of cardinals in 
attendance, and begins the demolition of the door 
by striking it thrice with a silver hammer. When 
the passage is opened the multitude pass into the 
nave of the cathedral, and up to the altar by an 
avenue which the majority of them never entered 
thus before, and never will enter thus again. 
Imagine that the way to the throne of grace were 
like the Porta Santa, inaccessible save once in a 
quarter of a century, on the 25th of December ! 
With what solicitude we should wait for the coming 
of the holy day ! — Clerical Library. 

4217. PRAYER, a cure for railing. A person 
came to Mr. Longdon one day and said, " I have 
something against you, and I am come to tell you 
of it." "Do walk in, sir," he replied; "you are 
my best friend ; if I could but engage my friends 
to be faithful with me, I should be sure to prosper ; 
but, if you please, we will both pray in the first 
place, and ask the blessing of God upon our inter- 
view." After they rose from their knees, and had 
been much blessed together, he said, " Now I will 
thank you, my brother, to tell me what it is that 
you have against me." " Oh," said the man, " I 
really don't know what it is ; it is all gone, and 
I believe I was in the wrong." — Arvine. 

4218. PRAYER, A first. I remember now one 
of those first prayers that welled out of a full heart, 
rude in language, but deep and pure in feeling : — 
"O Lord, you know how I have been knocked 
about in the world, and growed up in publics, and 
never had any one to care for my soul, till our 
blessed handmaiden came to teach us about our 
Saviour, and about our Father in heaven." — Ellice 
Hopkins. 

4219. PRAYER, a means of protection. On 

board a British man-of-war there was but one Bible 
among seven hundred men. This belonged to a 
pious sailor who had made a good use of it. He 
had read it to his comrades, and, by God's blessings 
on his labours, a little band of praying men was 
formed that numbered thirteen. One day this ship 
was going into battle. Just before the fight began 



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these thirteen men met together to spend a few 
moments in prayer. They committed themselves 
to God's care, not expecting to meet again in this 
world. Their ship was in the thickest of the fight. 
All around them men were stricken down by death. 
Two of these men were stationed with three others 
in charge of one of the guns. The other three men 
were killed by a single cannon-ball, but there in 
safety stood the two praying men. They had 
agreed that when the battle was over those who 
might still be alive should meet if possible. They 
met soon after, and what was their joy to find the 
whole thirteen were there. Not one of them had 
even been wounded. What a blessed shelter it was 
that protected those men of prayer ! — Rev. Richard 
Newton. 

4220. PRAYER, a means of safety. The Rev. 
Thomas Bradbury was remarkable for punctuality 
in the time he devoted to family worship. One 
evening when the bell had rung the servants went 
up to prayer, and forgot to shut the area door next 
the street. Some men observed the door open, and 
one of them entered the house to rob it. Creeping 
upstairs, he heard the old gentleman praying that 
God would preserve his house from thieves. The 
man was thunderstruck, and unable to persist in 
his design. He returned and told the circumstance 
to his companions, who abused him on account of 
his timidity ; but he was so affected that, some time 
after, he related the circumstance to Mr. Bradbury, 
and became an attendant on his ministry. 

4221. PRAYER, a means of testing evil. An 

angel, says our great poet, keeping ward and watch 
on the battlements of heaven, caught sight of Satan 
as he sailed on broad wing from hell to this world 
of ours. The celestial sentinel shot down like a 
sunbeam to the earth, and communicated the alarm 
to the guard at the gates of Paradise. Search was 
made for the enemy, but for a time without success. 
Ithuriel at length entered a bower whose flowery 
roof "showered roses which the morn repaired," 
and where our first parents, " lulled by nightingales, 
embracing slept." There he saw a toad sitting 
squat by the ear of Eve. His suspicions were 
awakened. In his hand he bore a spear which had 
the power of revealing truth, unmasking falsehood, 
and making all things to stand out in their genuine 
colours. He touched the reptile with it. That 
instant the toad, which had been breathing horrid 
dreams into the woman's ear, changes its shape, 
and there, confronting him face to face, stands 
the proud, malignant, haughty form of the Prince of 
Darkness. With such a spear as that with which 
Milton, in this flight of fancy, arms Ithuriel, prayer 
arms us. — Guthrie. 

4222. PRAYER, a necessity in life. A poor 
man once went to a pious minister and said, " Mr. 
Carter, what will become of me ? I work hard, and 
fare hard, and yet I cannot thrive." Mr. Carter 
answered, " Still you want one thing ; I will tell you 
what you shall do. Work hard, and fare hard, and 
pray hard ; and I will warrant you shall thrive." 

4223. PRAYER, A place for. " Where do you 
find a place to pray in ? " was asked of a pious 
sailor on board a whaling-ship. "Oh," he said, 
" I can always find a quiet spot at the masthead. 
Where there is a heart to pray it is easy enough to 
find a place." 



4224. PRAYER, a protection. It is related of 
Dr. Morrison, the first Protestant missionary to 
China, that when at New York, on his way to his 
field of labour, he was placed in an apartment where 
a little child had already gone to sleep. Awaking 
in the morning, she turned in her little crib to talk 
to her mother ; but, seeing a stranger where she 
expected to find her parents, she raised herself with 
a look of alarm, and fixing her eyes on his face, she 
said, " Man, do you pray to God ? " " Oh yes, my 
dear," said the missionary, "every clay. God is my 
best friend." The little girl laid her head back on 
the pillow and fell asleep, as if she felt there could 
be no danger with a stranger who lived in the habit 
of prayer. 

4225. PRAYER, A short. A little daughter of 
Charles I. died when only fours years old. When 
on her deathbed she was desired by one of her 
servants to pray. She said she could not say her 
long prayer, meaning the "Lord's Prayer," but 
that she would try to say her short one. " Lighten 
my darkness, Lord God, and let me not sleep the 
sleep of death." As she said this she laid her little 
head on the pillow and expired. 

4226. PRAYER, A special. The late Bishop 
Heber, on each new incident of his history, or on 
the eve of any undertaking, used to compose a brief 
prayer, imploring special help and guidance. 

4227. PRAYER, a support. Melanchthon, going 
once upon some great service for the Church of 
Christ, and having many doubts and fears about 
the success of his business, was greatly relieved by 
a company of poor women and children, whom he 
found praying together for the prosperity of the 
Church. — Whitecross. 

4228. PRAYER, a test. One night, during the 
Revolutionary war, near a British camp not far from 
the Hudson, a Highland soldier was caught creeping 
stealthily back to his quarters out of the woods. 
He was taken before the commanding officer, and 
charged with holding communication with the enemy. 
The poor Highlander pleaded that he had only gone 
into the woods to pray by himself. That was his 
only defence. The commanding officer was himself 
a Scotchman, and a Presbyterian, but he felt no 
tenderness for the culprit. " Have you been in the 
habit, sir, of spending hours in private prayer ? " he 
asked sternly. "Yes, sir." "Then down on your 
knees and pray now" thundered the officer. " You 
never before had so much need of it." Expecting 
immediate death, the soldier knelt, and poured out 
his soul in a prayer that, for aptness and simple ex- 
pressive eloquence, could have been inspired only by 
the piety of a Christian. "You may go," said the 
officer when he had done. " I believe your story. 
If you had not been often at drill, you couldn't have 
got on so well at review." 

4229. PRAYER, a test. Keshub Chunder Sen 
(in an interview with Dr. Pusey), while defending 
his own position towards Christianity, burst out into 
an eloquent panegyric on prayer, which ended with 
the words, " I am always praying." This touched 
Pusey's heart, and he said, "Then you cannot be far 
wrong." — Max Mutter. 

4230. PRAYER, Abundant answer to. Ellice 
Hopkins, in her story of Miss Robinson's work 
among our soldiers at Portsmouth, relates that when 



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the " Institute " was first projected Miss Robinson 
one day went to her, almost in despair at the hope- 
less aspect of affairs. Opposition to the scheme was 
strong, and funds were sorely needed. The look- 
out was dark enough, but the eye of faith pierced 
the gloom. "We knelt down," says Miss Hopkins, 
" and prayed, that, if it was His will, He would give 
us the means to stay this flood of iniquity that was 
sweeping away His work in the army, and enable 
us to do the right thing. I fear our faith was not 
strong enough," she continues, " to ask for more than 
a few hundreds, but still it was the prayer of faith. 
The answer to that prayer was £15,000." — M C F. 

4231. PRAYER, and communion with God. It 

has only been a short time since you could send mes- 
sages on the same wire in opposite directions and at 
the same time ; but for thousands of years there has 
been such communications between heaven and earth 
— between God and the human soul — both speaking 
instantaneously, and at the same time. — Talmage. 

4232. PRAYER, and creeds. When one of your 
little brothers asks you to lend him your knife, do 
you inquire first what is the state of his mind ? If 
you do, what reply can he make but this : " The 
state of my mind is, I want your knife." — Mrs. 
Prentiss. 

4233. PRAYER, and duty. "When I made my 
last voyage in the 4 Cornelia,' " said a missionary of the 
American Seamen's Mission, "we were overtaken 
by a heavy storm. When at its worst the top-sail 
had to be arranged, and the mate ordered a boy to 
go aloft. The boy stood a moment as if thinking, 
but with xmcovered head, then began to climb. My 
eyes followed him till I was giddy, and turning to 
the mate, I asked why he had sent one so young. 
'I did it,' said he, 'to save life. We lose men, 
but a boy never. See how he climbs like a cat.' 
Tears were in my eyes, for I feared he might fall ; 
but after some fifteen to twenty minutes he de- 
scended to the deck in safety. Later in the day I 
asked him what he had done when he stood as if 
thinking. 1 / prayed. ' ' Do you often pray, my son ? ' 
1 Yes, sir. I thought this time I might not come 
down again in safety, and so I commended my soul to 
God.' ' Who taught you to pray ? ' My mother and 
my Sunday-school teacher, and I have never left off 
the custom. ' 4 Wh at book was it I saw in your jacket 
just before you climbed ? ' 'My New Testament ; I 
carry it close to my heart, that if danger comes I 
may be ready.' " 

4234. PRAYER, and faith. A church gathering 
was to take place at Micklefield, and Samuel had 
promised two loads of corn for their use. The day 
fixed drew near, but there was no flour in the house, 
and the windmills, in consequence of a long calm, 
stretched out their arms in vain to catch the rising 
breezes. In the midst of this death-like quiet 
Samuel carried his corn to the mill nearest his own 
residence, and requested the miller to unfurl his 
sails. The miller objected, stating that there was 
"no wind." Samuel, on the other hand, continued 
to urge his request, saying, " I will go and pray while 
you spread the cloth." More with a view of gratify- 
ing the applicant than of any faith he had, the man 
stretched the canvas. No sooner had he done this 
than, to his utter astonishment, a fine breeze sprang 
up, the fans whirled around, the corn was converted 
into meal, and Samuel returned with his burden 



rejoicing, and had everything in readiness for the 
festival. In the meantime a neighbour who had 
seen the fan in vigorous motion took also some corn 
to be ground ; but the wind had dropped, and the 
miller remarked to him, "You had better send for 
Sammy Hick to pray for the wind again." — Life of 
Samuel Hick. 

4235. PRAYER, and man's duty. A German 

priest, walking with his parishioners in procession 
over their fields to bless them, when he came to an 
unpromising crop would pass on, saying, " Here 
prayers avail nothing ; this must have manure." 

4236. PRAYER, and man's efforts. A doctor 
was once attending a poor woman in labour ; it was 
a desperate case, requiring a cool head and a firm 
will. The good man — for he was good — had neither 
of these, and losing his presence of mind, gave up 
the poor woman as lost, and retired into the next 
room to pray for her. Another doctor, who, perhaps, 
wanted what the first one had, and certainly had 
what he wanted — brains and courage — meanwhile 

arrived, and called out, "Where is Dr. ?" 

'•' Oh, he has gone into the next room to pray ! " 
"Pray! Tell him to come here this moment and 
help me ; he can work and pray too ;" and with his 
assistance the doctor saved that woman's life. — John 
Brown, M.D. 

4237. PRAYER, and natural law. The minister 
of a rural parish having neglected to pray for rain 
in a time of drought, a deputation was appointed to 
wait upon him, and remonstrate with him on the 
subject. After hearing what they had to say, he 
replied, " Weel, weel, I'll pray for rain to please ye ; 
but the feint a drap ye'll get till the change o' the 
moon." — James Douglas, Ph.D. 

4238. PRAYER, and natural law. Some time 
ago, being at Binghamton, in the United States, I 
went to see the machinery wherewith that city is 
supplied with water. In a small house on the bank 
of the Susquehannah there is an engine which goes 
night and day pumping water into the mains. The 
demand for water acts on a governor on the engine 
and regulates its motion, so that the more water is 
drawn off the faster the engine goes. Then when a 
fire occurs an alarm-bell is rung, on hearing which 
the engineer gears on some extra machinery, which 
causes the engine to move more rapidly, and charges 
the ordinary mains to their fullest capacity, so that 
they can send water through the hose to the top of 
the highest building in the place. Now, if men can 
thus construct an engine whereby, through ordinary 
and already existing channels, an emergency of prayer 
may be met, why cannot God do the same in this 
machine which we call the universe ? As we under- 
stand the matter, it is thus He does proceed. He 
uses His natural laws for the carrying forward of 
His purposes in grace, and for the help of His 
believing children. — Taylor. 

4239. PRAYER, and preaching. The pious 
George Herbert built a new church at Layton 
Ecclesia, near Spalding, and by his order the read- 
ing-pew and pulpit were a little distant from each 
other, and both of an equal height ; for he often 
said, "They should neither have a precedency or 
priority of the other ; but that prayer and preaching, 
being equally useful, might agree like brethren, and 
have an equal honour and estimation." — Whitecross. 



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4240. PRAYER, and preaching. A certain 
preacher, whose sermons converted men by scores, 
received a revelation from heaven that not one of 
the conversions was owing to his talents or eloquence, 
but all to the prayers of an illiterate lay -brother, 
who sat on the pulpit steps pleading all the time 
for the success of the sermon. — Spurgeon. 

4241. PRAYER, and reproof. A lady in Germany, 
who had been a sincere follower of Christ, but whose 
husband was still unrenewed, was very much afflicted 
on his account, and told a clergyman that she had 
done all in her power in persuading and beseeching 
him to turn from his evil practices, to no effect. 
" Madam," said he, " talk more to God about your 
husband, and less to your husband about God." 

4242. PRAYER, and resignation. Lord Boling- 
broke once asked Lady Huntingdon how she re- 
conciled prayer to God for particular blessings, with 
absolute resignation to the Divine will. " Very 
easy," answered her ladyship ; " just as if I were 
to offer a petition to a monarch of whose kindness 
and wisdom I have the highest opinion. In such 
a case my language would be, 1 1 wish you to bestow 
on me such a favour ; but your Majesty knows better 
than I how far it would be agreeable to you, or 
right in itself, to grant my desire. I therefore con- 
tent myself with humbly presenting my petition, and 
leave the event of it entirely to you." 

4243. PRAYER, and revivals. The great re- 
vival in New York in 1858-9 began in answer to 
the earnest believing prayers of one man. After 
long waiting upon God, asking Him to show him 
what He would have him to do, and becoming more 
and more confident that God would show him the 
way through which hundreds might be influenced 
for their souls' good, he at last began a noon-day 
prayer-meeting. The first half-hour no one came, 
and he prayed through it alone. At half-past twelve 
the step of a solitary individual was heard on the 
stairs ; others came, until six made up the whole 
company, His record of that meeting was, " The 
Lord was with us io bless us." Of those six, one was 
a Presbyterian, one a Baptist, another a Congrega- 
tionalism and another a Reformed Dutch." — The 
Power of Prayer. 

4244. PRAYER, and the Divine Will. When 
Augustine was on the eve of his departure for Rome, 
where she knew he would have to encounter so 
many temptations, Monica prayed for the prevention 
of his going. But, after all, he went, and was there 
converted, and led to cry out to God. — TholucTc. 

4245. PRAYER, and the promises. When I 
first amused myself with going out to sea, when the 
winds arose and the waves became a little rough I 
found a difficulty to keep my legs on the deck, for 
I tumbled and tossed about like a porpoise on the 
water, At last I caught hold of a rope that was 
floating about, and then I was enabled to stand up- 
right. So when in prayer a multitude of troublous 
thoughts invade your peace, or when the winds and 
waves of temptation arise, look out for the rope, 
lay hold of it, and stay yourself on the faithfulness 
of God in His covenant with His people and in His 
promises. Hold fast by that rope, and you shall 
stand. — Salter. 

4246. PRAYER, and ■works. A poor man who 
had a large family gave them a very comfortable 



support while he was in health. He broke his leg, 
and was laid up for some weeks. As he would be 
for some time destitute of the means of grace, it 
was proposed to hold a prayer-meeting at his house. 
The meeting was led by Deacon Brown. A loud 
knock at the door interrupted the service. A tall, 
lank, blue-frocked youngster stood at the door with 
an ox-goad in his hand, and asked to see Deacon 
Brown. " Father could not attend this meeting," 
he said; "but he sent his prayers, and they are out in 
the cart." They were brought in, in the shape of 
potatoes, beef, pork, and corn. The meeting broke 
up without the benediction. Nor did the poor 
fellow suffer during his whole confinement. The 
substantial prayers of the donors became means of 
grace." — Spurgeon. 

4247. PRAYER, and works. A godly minister 
was asked by a man he was urging to a better 
course to pray for him. Drink was this man's 
besetment, and it had taken him from Christ and 
from his church. Our friend replied, " Two things 
are necessary in your case — fasting as well as prayer. 
Now I will pray if you will fast." The man would 
not agree to abstain from drink, and so our friend 
said prayer would be of no avail without it. He 
knew the man, and most likely in his case fasting 
was just as necessary as prayer. — G. Warner. 

4248. PRAYER, Answer to. A pious lady in 
the county of Hereford was one day in her closet 
praying. She felt an impression resting on her 
mind to send Mr. Hugh Bourne £50 for carrying 
on the work of the Lord. This circumstance she 
communicated to her mother, who informed her 
that the impression might not be from the Lord, 
and she had better dismiss it from her mind. 
This she tried to do, but could not ; the impression 
continued. She again mentioned this subject to 
her mother ; she informed her daughter, that if 
she felt assured that it was of the Lord, she should 
comply, and send it. The question was started. 
" How shall we know that he needs it ? " It was 
suggested that if her brother would take the money 
and inquire on the spot, it would be clearly known. 
The next morning he was on his way to Bemersley, 
where Mr. Bourne resided, and on his arrival he 
had an interview with Mr. Bourne. He asked him 
if he had been praying for anything special. Mr. 
Bourne at once replied, " Yes, for £50 ; for we 
are in great need of that sum." The brother of the 
lady at once saw that his sister was rightly guided, 
and that the whole matter was of the Lord ; and 
he at once handed him the cheque for the £50. — 
0. T. Harris. 

4249. PRAYER, Answer to. A pastor entered 
his study one Saturday afternoon, when suddenly 
the sermon which he had been studying during the 
week became to him stale and dry. He lost all 
interest in it. Instantly another text lodged into 
his mind, which he ran rapidly out into a sermon, 
and preached it on Sabbath morning. At the close 
of the service a lady belonging to a Roman Catholic 
family remained to confer with the session of the 
church respecting a profession of faith. She stated 
that she had that morning received light on the 
way of salvation, and wanted to give herself publicly 
to Christ ; that the sermon met her case fully ; that 
if she had written out her views and feelings, the 
answer she needed could not have been better stated. 
Two facts explain this change of subject by the 



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PRAYER 



pastor. (1.) A friend of the lady and former school- 
mate had been praying for her eleven years, and 
though until lately she met with nothing but indif- 
ference, she had persevered in her supplications, and 
had interested her pastor and other friends in pray- 
ing for her. (2.) One of these friends had on that 
Saturday morning united with others in praying that 
the pastor might on the next Sabbath say something 
that would meet the case of this lady, who was 
expected to be present in the church on that morn- 
ing. — Christian Age. 

4250. PRAYER, Answer to. Some two years 
ago a poor woman, accompanied by two of her 
neighbours, came to my vestry in deep distress. 
Her husband had fled the country ; in her sorrow 
she went to the house of God, and something I said 
in the sermon made her think I was personally 
familiar with her case. Of course I had known 
nothing about her. It was a general illustration 
that fitted a particular case. She told me her story, 
and a very sad one it was. I said, " There is nothing 
that we can do but to kneel down and cry to the 
Lord for the immediate conversion of your hus- 
band." We knelt down, and I prayed that the 
Lord would touch the heart of the deserter, convert 
his soul, and bring him back to his home. When 
we rose from our knees I said to the poor woman, 
" Do not fret about the matter. I feel sure your 
husband will come home, and that he will yet 
become connected with our church." She went 
away, and I forgot all about it. Some months after 
she reappeared with her neighbours and a man, 
whom she introduced to me as her husband. He 
had indeed come back, and he had returned a con- 
verted man. On making inquiry and comparing 
notes, we found that the very day on which we had 
prayed for his conversion he, being at that time on 
board a ship far away on the sea, stumbled most 
unexpectedly upon a stray copy of one of my ser- 
mons. He read it. The truth went to his heart. 
He repented and sought the Lord, and as soon as 
possible he returned to his wife and to his daily 
calling. He was admitted a member, and his wife, 
who up to that time had not been a member, was 
also received among us. That woman does not 
doubt the power of prayer. — Spurgeon. 

4251. PRAYER, answered in God's way. The 

nestling eaglet looks up to the majestic flight of the 
soaring eagle through heaven, and says, " Oh that I 
could soar as bravely ! Teach me, teach me to fly ! " 
And, as if in answer to the wish, the parent bird 
descends and tears the soft nest in pieces, forcing the 
restful brood forth to the sweeping winds. And 
though to the young bird it may seem almost cruel, 
yet it is just what it longed for — this is teaching it 
to fly ! — Wadsworth. 

4252. PRAYER, answered. A missionary in the 
West Indies observed a little boy engaged in prayer, 
and overheard him saying, " Lord Jesus, I thank 
Thee for sending big ship into my country, and 
wicked men to steal me, and bring me here that I 
might hear about Thee, and love Thee ; and now, 
Lord Jesus, I have one great favour to ask Thee. 
Please to send wicked men with another big ship, 
and let them catch my father and my mother, and 
bring them to this country, that they may hear the 
missionaries preach, and love Thee." The missionary 
in a few days after saw him standing on the sea- 
shore, looking very intently as the ships came in. 



" What are you looking at, Tom ? " "7 am looking 
to see if Jesus Christ answer prayer.'" For two years 
he was to be seen day after day watching the arrival 
of every ship. One day, as the missionary was 
viewing him, he observed him capering about and 
exhibiting the liveliest joy. "Well, Tom, what 
occasions so much joy ? " " Oh, Jesus Christ answer 
prayer — father and mother come in that ship ; " 
which was actually the case. 

4253. PRAYER, answered. On a certain occasion 
Luther was informed that Melancthon lay dying. 
He hastened to the sick-bed, and found him pre- 
senting the usual premonitory symptoms of death. 
Mournfully he bent over him, and, sobbing, gave 
utterance to a sorrowful exclamation. It roused 
Melancthon from his stupor. He looked up, and 
said, " Luther ! is this you ? Why don't you 
let me depart in peace?" "We can't spare you, 
Philip," was the reply ; and turning round, he threw 
himself upon his knees and wrestled with God for 
upwards of an hour. He went from his knees, and 
took his friend by the hand. Again he said, " Dear 
Luther, why don't you let me depart in peace ? " 
"No, no, Philip! We can't spare you yet," was 
the reply. He then ordered some soup ; and when 
pressed to take it, Melancthon declined, again say- 
ing, "Dear Luther, why will you not let me go 
home and be at rest ? " " We cannot spare you yet, 
Philip," was the reply. He then added, "Philip, 
take this soup, or I will excommunicate you." He 
took the soup. He commenced to grow better. He 
soon regained his wonted health. When Luther 
returned home he said to his wife with joy, " God 
gave me my brother Melancthon back in direct 
answer to my prayers." 

4254. PRAYER, answered. Agrippina implored 
the gods that she might live to see her infant Nero 
an emperor. Emperor he became, and from his 
imperial throne plotted that mother's death. — Stan- 
ford. 

4255. PRAYER, answered. Some years ago a 
little circle were met around the apparently dying 
couch of a child. The man of God who led their 
devotions seemed to forget the sickness of the child 
in his prayer for his future usefulness. He prayed 
for the child, who had been consecrated to God at 
its birth, as a man, a Christian, and a minister of 
the Word. The parents laid hold of the horns of 
the altar and prayed with him. The child recovered, 
grew toward manhood, ran far in the ways of folly 
and sin. One after another of that little circle 
ascended to heaven, but two at least, and one of 
them the mother, lived to hear him proclaim the 
everlasting gospel. — Rev. C. Field. 

4256. PRAYER, answered an encouragement 
to ask afresh. Philip Henry, after he had been 
engaged in prayer for two of his children that were 
dangerously ill, remarked, "If the Lord will be 
pleased to grant me this my request concerning my 
children, I will not say, as the beggars at our door 
used to do, " I'll never ask anything of Him again ; " 
but, on the contrary, He shall hear oftenerfrom me 
than ever ; and I will love God the better, and love 
prayer the better, as long as I live." 

4257. PRAYER, Answers to. The story is told 
that Dr. Patton once met a pious friend with a 
troubled face, who said, "Doctor, you are just the 

! man I have been wanting to see. I wish to ask you 



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PRAYER 



a question." " Well," said the Doctor, " what is it 
that is troubling you to-day ? " "We read that God 
is good, just, merciful, and kind," said the friend. 
"That is what we preach," said Dr. Patton. "The 
Bible further says, ' Ask and ye shall receive, seek 
and ye shall find, knock and it shall be opened 
unto you.'" " Correctly quoted," said the Doctor. 
" Again," added his friend, "the good Book says, 
1 Not one jot or tittle of my word shall fail.' " " Very 
true," said the Doctor. " Now," said the anxious 
friend, " if all that I have quoted is correct and the 
Bible be true, I want to ask you how it is, Doctor, 
that I have been praying to God for the last thirty 
years that He will do certain things for me, and, so 
far as I know, not a single thing that I have asked 
for has been granted. Pray tell me why I have not 
received answers to my prayers?" The Doctor, 
turning and looking his questioner straight in the 
face, said, " My friend, did it ever occur to you that 
you were 'presenting bills to God and ashing payment 
-for the same before they were due ?" 

4258. PRAYER, anticipated of God. I have a 
clock, as very many have, which was made to meet 
certain exigencies of the future. It has a calendar 
which points out the day of the month, the hand mov- 
ing one figure each day. If the month has thirty- 
one days, it moves from that to the 1 for the next 
month ; but if the month has but thirty days the hand 
jumps over the 31, and on February it moves from 
28 over the 29, 30, and 31 to the 1 of March. But 
once in four years it stops at February 29, and then 
moves over two figures to the 1. Now, we do not 
have to run to the maker when these changes are 
needed, and ask him to come and move the hands. 
He knew the exigencies would arise, and arranged 
for doing the work at the time he made the machinery. 
So when God wanted to bring rain at Elijah's prayer 
He did not have to interfere with the laws of nature 
and create a cloud or fling a new-made storm upon 
the sea. But millions of years before, when He 
created nature, He said to the winds and the sea, " I 
will have a storm here and a rain there — a drought 
at this time, a tempest at that," and nature carried 
the commission to answer that prayer from the day 
it was made. 

4259. PRAYER, Attachment to. Of the Rev. 
Mr. Blackerby it is said, " He was much in prayer : 
much in closet prayer — much in walking prayer — 
much in conjugal prayer, for he prayed daily with 
his wife alone — much in family prayer, daily with 
his own family — and almost daily with some other 
family. He used to ride about, from family to 
family, and only alight and pray with them, and 
give them some heavenly exhortation, and then 
went away to some other family. 

4260. PRAYER, Attitude in. Philip the Third 
of Spain would never be addressed but on the knees ; 
for which he gave the excuse, that as he was or low 
stature every one would have appeared too high for 
him. And if men claim to be approached in this 
way, how shall we draw near to the living God, the 
Maker of heaven and earth ? — B. 

4261. PRAYER, Belief in. I was pleasantly 
impressed lately by an incident which occurred in a 

brief correspondence which I had with Prof. , 

of . We were writing in part upon this subject, 

and I had incidentally mentioned your meeting. In 
his reply he artlessly, and with the trustfulness of a 



child, asked that you might be requested to pray 
for him. This man is no fanatic. Still less is he a 
hypocrite. He is one of the ripest of our American 
scholars, and one of the most profound of our philo- 
sophers. A good part of his life he has spent in the 
study of Plato ; and now, after sixty odd years, in 
which human philosophy has become an alphabet to 
him, and universities on both sides of the Atlantic 
honour him for his acquisitions, he thinks and speaks 
of the prayers of a few humble women, strangers to 
him, and hundreds of miles away, as if they pos- 
sessed a real power of which he may avail himself 
for the achievement of real results which shall stretch 
on into other worlds. He proposes to use that power 
as trustfully as he would send a commission by a 
friend to Europe. He gives you his request in the 
same conviction that he is doing a sensible thing 
which he would feel in sending a message to the 
telegraph office, knowing it would reach the other 
side of the globe in twenty minutes. Such is the 
trust which the ablest and wisest men repose in inter- 
cessory prayer, when they have been as wisely taught 
of God. We shall all find, by-and-by, that the most 
natural thing in the world for all wisdom to do is 
to sit at the feet of Christ and ask for that which 
nothing else than prayer can compass. — Austin 
Phelps. 

4262. PRAYER, Believing. An old minister, on 
his death-bed, was visited by a Christian friend, who, 
in the course of conversation, mentioned his family 
(all of whom, with one exception, were hopeful 
Christians) as a source of comfort to him in his 
present circumstances. The dying Christian noticed 
the exception, and raising his eyes and his voice, said, 
with a firmness and positiveness which astonished 
his friend, " John will not be lost!" John was a 
drunkard of the most degraded description. Seeing 
his friend's astonishment, the old man repeated. 
"No, John will not be lost !" When asked what 
foundation he had for his faith in this particular, he 
replied, " The word, the faithfulness of God. He has 
said, ' Ask what ye will, and it shall be done ; and 
I have asked, I have pleaded for John, every day for 
five years at a throne of grace ; and depend on this, 
the Spirit of God never disposes us to plead and 
wrestle for any blessing which He is not disposed 
ultimately to grant." His friend was silent, and 
adds, " I visited John some years afterwards, on his 
death-bed, and a more broken-hearted, penitent, and 
contrite Christian I never saw." 

4263. PRAYER, Confidence in. At the time 
the Diet of Nuremberg was held Luther was ear- 
nestly praying in his own dwelling ; and at that 
very hour when the edict granting free toleration 
to all Protestants was issued he ran out of his 
house, crying out, "We have gained the victory." 
— Tholuck. 

4264. PRAYER, Consecrating power of. View 
De Thou, the historian, after his morning prayers, 
imploring the Divinity to purify his heart from 
partiality and hatred, and to open his spirit in 
developing the truth, amidst the contending factions 
of his times ; and Haydn, employed in his " Crea- 
tion," earnestly addressing the Creator ere he struck 
his instrument. — /. D' 'Israeli. 

4265. PRAYER, dictating to God. The petition 
of the pious Abyssinian takes a form similar to the 
following, which an old woman was heard to offer 



PRAYER 



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PRAYER 



up during my visit, though the last clause is pro- 
bably in most cases omitted : — " O Lord, give me 
plenty to eat and drink, good raiment, and a com- 
fortable home, or else kill me outright ! " — Duf ton's 
Abyssinia. 

4266. PRAYER, Difficulty of. "I have no 
difficulty," said he (Coleridge), "in forgiveness; 
indeed, I know not how to say with sincerity the 
clause in the Lord's Prayer which asks forgiveness 
as we forgive. I feel nothing answering to it in 
my heart. Neither do I find, or reckon, the most 
solemn faith in God as a real object, the most 
arduous act of the reason and will. Oh no, my dear, 
it is to pray, to pray as God would have us ; this 
is what at times makes me turn cold to my soul. 
Believe me, to pray with all your heart and strength, 
with the reason and the will, to believe vividly 
that God will listen to your voice through Christ, 
and verily do the thing He pleaseth thereupon — this 
is the last, the greatest achievement of the Chris- 
tian's warfare upon earth. Teach us to pray, 
Lord ! " And then he burst into a flood of tears, 
and begged me to 'pray for him. — Ed. Coleridge's 
Table Talk 

4267. PRAYER, Direction of. Proctor Knott 
once related how a young coloured lad got the 
start of him in a religious matter. There was 
some sort of celebration in honour of St. Francois 
de Xavier, which he attended. A host of negroes 
in his neighbourhood were Roman Catholic. When 
he came home his darkey boy asked him how he 
liked the Catholic service. "I," said he, "could 
not stand it." He said, " There was one point about 
it that I never liked." "What is that ? " said the 
boy. "The priest does all his pra3 7 ing in Latin." 
At this the coloured boy fell down in the road, and 
rolled over shouting with laughter. " Why, what 
is the matter with you ? " said Knott. The darkey 
answered, "Fo' God, Massa, don't think that de 
Lord can't understand de Latin as well as English. 
In the Catholic churches de priest he prays to de 
Lord, and not to de congregation ; " and Mr. Knott 
added that he had been brought up in a church 
where the preacher prayed to the congregation, and 
acknowledged that the boy had got the advantage 
of him. 

4268. PRAYER, Dying, a suitable one. People 
talk about looking back on a well-spent life. I look 
up to Him who spent His life gloriously to redeem 
the life of my precious soul ; and there alone I 
dare to look. I thank God, who has kept me from 
the grosser sins of the world ; but there is not a 
prayer more suitable to my dying lips than that of 
the publican : " God be merciful to me a sinner ! " 
— Rowland Hill. 

4269. PRAYER, Effectual. "Do not break," 
said the Bow to the String one day, putting a 
stretch upon its power. "I will do my utmost," 
answered the String ; and with a twanging sound 
the arrow shot forth, pierced the air, went straight 
to the mark, and gained the prize. The arrow 
which is shot from a loose cord drops powerless to 
the ground, but from the tightly drawn bow- 
string it springs forward, and reaches the object 
to which it is directed. 

4270. PRAYER, Efficacy of. "Then you have 
not been modified in any way as to the efficacy of 
prayer ? " asked his visitor. Mr. Spurgeon laughed. 



" Only in my faith growing far stronger and firmer 
than ever. It is not a matter of faith with me, 
but of knowledge, and everyday experience. I am 
constantly witnessing the most unmistakable in- 
stances of answers to prayer. My whole life is 
made up of them. To me they are so familiar as 
to cease to excite my surprise ; but to many they 
would seem marvellous, no doubt. Why, / could 
no more doubt the efficacy of prayer than I could 
disbelieve in the law of gravitation. The one is as 
much a fact as the other, constantly verified every 
day of my life. Elijah, by the brook Cherith, as 
he received his daily rations from the ravens, could 
hardly be a more likely subject for scepticism than 
I. Look at my Orphanage. To keep it going 
entails an annual expenditure of about £10,000. 
Only £1400 is provided for by endowment. The 
remaining £8000 comes to me regularly in answer 
to prayer. I do not know where I shall get it from 
day to day. I ask God for it, and He sends it. 
Mr. Muller, of Bristol, does the same on a far larger 
scale, and his experience is the same as mine." — 
Pall Mall Gazette. 

4271. PRAYER, Ejaculatory. Ejaculatory prayer 
is the Christian's breath, the secret path to his hiding- 
place, his express to heaven in circumstances of dif- 
ficulty and peril ; it is the tuner of all his religious 
feelings ; it is his sling and stone, with which he slays 
the enemy ere he is aware of it ; it is the hiding of 
his strength ; and of every religious performance it 
is the most convenient. Ejaculatory prayer is like 
the rope of a belfry ; the bell is in one room, and the 
end of the rope which sets it a-ringing in another. 
Perhaps the bell may not be heard in the apartment 
where the rope is, but it is heard in its own apartment. 
Moses laid hold of the rope and pulled it hard on 
the shore of the Red Sea ; and though no one 
heard or knew anything of it in the lower chamber, 
the bell rang loudly in the upper one, till the whole 
place was moved, and the Lord said, "Wherefore 
criest thou unto me ? " — Williams of Wem. 

4272. PRAYER, Equality in. Beza and his little 
company of ministers at the Colloquy at Poissy, try- 
ing to pass beyond the bar which separated them 
from the Romish prelates, were refused and kept 
standing throughout the debate like criminals. The 
Reformer, as if to compel that recognition of equality 
before God denied before men, knelt down with all 
the pastors, and making a solemn confession of the 
sins of the people of Prance, implored a blessing on 
the assembly. 

4273. PRAYER, Faith in. It is said that a man 

once asked Alexander to give him some money to 
portion off a daughter. The King bade him go to 
his treasurer and demand what he pleased. He 
went and demanded an enormous sum. The trea- 
surer was startled, said he could not part with 
so much without an express order, and went to the 
King, android him that he thought a small part of 
the money the man had named might serve for the 
occasion. " No," replied Alexander ; " let him have 
it all. I like that man ; he does me honour ; he 
treats me like a king, and proves, by what he asks, 
that he believes me to be both rich and generous." 
Let us go to the throne of grace, and put up such 
petitions as may show that we have honourable 
views of the riches and bounty of our King. — New- 
ton {condensed). 



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PRAYER 



4274. PRAYER, Faith in. I saw the other day 
a man attempting to split a rock with a sledge- 
hammer. Down came the sledge upon the stone as 
if it would crush it, but it merely rebounded, leaving 
the rock as sound as before. Again the ponderous 
hammer was swung, and again it came down, but 
with the same result. Nothing was accomplished. 
The rock was still without a crack. I might have 
asked (as so many are disposed to ask concerning 
prayer) what good could result from such a waste 
of time and strength. But that man had faith. 
He believed in the power of that sledge. He 
believed that repeated blows Jiad a tendency to split 
that rock. And so he kept at it. Blow after blow 
came down, all apparently in vain. But still he 
kept on without a thought of discouragement. He 
believed that a vigorously swung sledge " has great 
power." And at last came one more blow and the 
work was done. — Anon. 

4275. PRAYER, Family. Robert Hall, hearing 
that some worldly-minded persons objected to family 
prayer as taking up too much time, said that what 
might seem a loss will be more than compensated 
by the spirit of order and regularity which the 
stated observance of this duty tends to produce. 

4276. PRAYER, Family. Sir Thomas Abney 
kept up regular prayer in his family during all the 
time he was Lord Mayor of London ; and on the 
evening of the day he entered on his office he, with- 
out any notice, withdrew from the public assembly 
at Guildhall after supper, went to his house, there 
performed private worship, and then returned to 
the company. 

4277. PRAYER, for common things. Rowland 
Hill greatly offended Scotch prejudices at family 
prayer once by imploring for the restoration of his 
disabled horse. 

4278. PRAYER, God hears. About the time 
when the gospel was beginning to make its way in 
Raiatea, a canoe, with four men in it, was upset at 
sea, and the men were thrown into the water, 
where, though nearly amphibious, they must have 
been drowned, the waves drifting them to and fro, 
unless speedily carried to shore or taken up by 
Eome vessel. Two of the men, having embraced 
Christianity, immediately cried out, " Let us pray 
to Jehovah, for He can save us." u Why did you 
not pray to Him sooner ? " replied their pagan com- 
rades ; " here we are in the water, and it is useless 
to pray now." The Christians, however, did cry 
mightily unto their God while all four were cling- 
ing for life to their broken canoe. In this situation 
a shark suddenly rushed towards them, and seized 
one of the men. His companions held him as fast 
and as long as they could ; but the monster prevailed, 
and hurried the unfortunate victim into the abyss, 
marking the track with his blood. He was one of 
the two who were idolaters. After some time the 
tide bore the surviving three to the reef, when, 
just as they were cast upon it, a second shark 
snatched the other idolater with his jaws, and 
carried off his prey, shrieking in vain for assistance. 
This circumstance very naturally made a great im- 
pression upon the minds of their countrymen, and 
powerfully recommended to them the " God that 
heareth prayer." 

4279. PRAYER, God's way of answering. When 
Plato gave Diogenes a great vessel of wine, who 



asked but a little, and a few caraways, the cynic 
thanked him with this rude expression, "Thou 
neither answerest to the question thou art asked, 
nor givcst according as thou art desired. Being in- 
quired of, 1 How many are two and two ? ' thou 
answerest, 'Twenty.' " So it is with God and us in 
the intercourse of our prayers ; we pray for health, 
and He gives us, it may be, a sickness that carries us 
into eternal life ; we pray for necessary support for 
our persons and families, and He gives us more than 
we need ; we beg for a removal of a present sadness, 
and He gives us that which makes us able to bear 
twenty sadnesses, a cheerful spirit, a peaceful con- 
science, and a joy in God, as an antepast of eternal 
rejoicings in the kingdom of God. — Jeremy Taylor. 

4280. PRAYER hindered, not defeated. For 

so have I seen a lark rising from his bed of grass 
and soaring upwards, singing as he rises, and hopes 
to get to heaven, and climb above the clouds ; but 
the poor bird was beaten back with the loud sighiugs 
of an eastern wind, and his motion made irregular 
and inconstant, descending more at every breath of 
the tempest than it could recover by the libration 
and frequent weighing of his wings, till the little 
creature was forced to sit down and pant, and stay 
till the storm was over ; and then it made a pros- 
perous flight, and did rise and sing, as if it had 
learned music and motion from an angel, as he 
passed sometimes through the air about his minis- 
tries here below. So is the prayer of a good man. 
— Jeremy Taylor. 

4281. PRAYER, illustrated. I can stand in the 
rooms of my office in New York and communicate 
with the men in the fifth story. If I want to speak 
to the foreman of the printing-office, I go and blow 
the whistle 1 , and talk through the tube. And I know 
that the message has got up there, and that he heard 
it. I do not see him, and he does not answer me 
back ; but I have no doubt that, having received 
the message, he will attend to my wants. I say, 
for instance, " Send me down the proof of such-and- 
such an article," and by-and-by he sends it down to 
me. So it seems to me that sometimes we speak 
to God in heaven, as it were through an invisible 
medium. He does not answer immediately ; but, 
nevertheless, we know that he is there, and that 
even if we do not conceive of Him, He conceives of 
us ; and we send our thought or prayer up, and let 
it alone, and do not fret or worry about it. — Beecher. 

4282. PRAYER, in difficulties. Judge R 

relates the following incident as occurring in the 
course of his practice. He was trying a petty case, 
in which one of the party was not able to pay 
counsel-fees, and undertook to plead his own cause ; 
but he found, in the course of the trial, that the 
keen and adroit attorney who managed the case for 
the other party was too much for him, evidently 
making the worst appear the better cause. The 
poor man was in a state of mind bordering upon 
desperation, when the opposing counsel closed his 
plea, and the case was about to be submitted to the 
justice for decision. " May it please your honour," 
said the man, " may I pray '? " The judge was taken 
somewhat by surprise, and could only say that he 

saw no objection. Whereupon Mr. A went 

down upon his knees and made a fervent prayer, 
in which he laid the merits of the case before the 
Lord in a very clear and methodical statement of 
all the particulars, pleading that right and justice 



PRAYER 



( 446 ) 



PRAYER 



might prevail. " Lord ! Thou knowest that the 
lawyer has misrepresented the facts, and Thou 
knowest " that it is so-and-so — , to the end of the 
chapter. Arguments which he could not present in 
logical array to the understanding of men he had 
no difficulty in addressing to the Lord, being evi- 
dently better versed in praying than in pettifogging. 
When he arose from his knees the opposing counsel, 
very much exasperated by the turn the case had 
taken, said, "Mr. Justice, does not the closing 
argument belong to me?" "You can close with 
prayer if you please," replied the judge. Squire 

W was in the habit of praying at home, but not 

seeing the propriety of connecting his prayer with 

his practice, wisely forbore, leaving poor A to 

win his case, as he did, by this novel mode of pre- 
senting it. — H. L. Hastings. 

4283. PRAYER, Influence of. The father of Sir 
Philip Sidney enjoined upon his son, when he went 
to school, never to neglect "thoughtful prayer.'' It 
was golden advice, and doubtless his faithful obedi- 
ence to the precept helped to make Philip Sidney 
the peerless flower of knighthood and the stainless 
man that he was — a man for whom, for months 
after his death, every gentleman in England wore 
mourning. 

4284. PRAYER, instinctive to man. There was 
a celebrated poet who was an atheist, or at least 
professed to be so. . . . According to him there was 
no God, the belief in God was a delusion, prayer a 
base superstition, and religion but the iron fetters 
of a rapacious priesthood. So he held when sailing 
over the unruffled surface of the iEgean Sea. But 
the scene changed, and with the scene the atheistic 
creed. The heavens began to scowl on him. . . . 
The storm increased. The ship became unmanage- 
able. She drifted before the tempest. The terrible 
cry, " Breakers ahead ! " was soon heard, and how 
they trembled to see Death seated on the horrid reef, 
waiting for his prey ! A few moments more, and 
the crash comes ! . . . They were saved by a singular 
providence. . . . But ere that happened a companion 
of the atheist, who, calmly seated on the prow, had 
been taking his last regretful look of heaven and 
earth, sea and sky, turned his eyes down upon the 
deck, and there, among papists, who told their beads 
and cried to the Virgin, he saw the scoffer prostrate 
with fear. The tempest had blown away his fine- 
spun speculations like so many cobwebs. He was 
on his knees imploring God for mercy. — Guthrie. 

4285. PRAYER, Liberty allowed in. An Epis- 
copal clergyman waited upon General Sherman 
during the American Civil War, and propounded 
his difficulty as he regarded Jefferson Davis as 
President. "Very well," said Sherman, "pray for 
Davis if you wish. He needs your prayers badly. 
It will take a great deal of praying to save him." 
" Then," asked the clergyman, " I will not be com- 
pelled to pray for Mr. Lincoln?" "Oh no," said 
Sherman, who determined to baulk this budding 
attempt to pose as a martyr, " he's a good man, and 
don't need your prayers. You may pray for him if 
you feel like it, but there's no compulsion." The 
clergyman on the following Sunday disposed of his 
scruples by praying for "all in authority." — The 
Century. 

4286. PRAYER, Limit of. Sir Walter Raleigh 
one day asking a favour from Queen Elizabeth, the 



latter said to him, " Raleigh, when will you leave 
off begging ? " To which he answered, " When 
your Majesty leaves off giving." Ask great things 
of God. Expect great things from God. Let His 
past goodness make us " instant in prayer." 

4287. PRAYER, Limits of. A little incident 
occurs to me which I can hardly withhold on 
account of its simplicity and beauty. The mother 
of a little girl only four years of age had been for 
some time dangerously ill. The physician had given 
her up. When the little girl heard this she went 
into an adjoining room, knelt down, and said, " Dear 
Lord Jesus, oh make mother well again." After she 
had thus prayed she said, as though in God's name, 
" Yes, my dear child, I will do it gladly ! " This 
was the little girl's Amen. She rose up joyfully, 
ran to her mother's bed, and said, " Mother, you 
will get well ! " And she recovered, and is in health. 
Is it, then, always permitted for me to pray thus 
unconditionally respecting temporal concerns? No ; 
thou must not venture to do so, if whilst you ask 
you doubt. But shouldst thou ever be inclined by 
God's Spirit to pray thus, without doubt or scruple, 
in a filial temper, and with simplicity of heart, 
resting on the true foundation, and in genuine faith, 
then pray thus by all means ! None dare censure 
thee ; God will accept thee. — Krurnmachei*. 

4288. PRAYER, Man's freedom in. The ^Ediles 
among the Romans had their doors always standing 
open, that all who had petitions might have free 
access to them. The door of heaven is always open 
for the prayers of God's people. — T. Watson. 

4289. PRAYER, may be offered to man. A 

heavy sentence of condemnation was passed upon 
a minister when it was flatteringly said that his 
prayer was the most eloquent ever offered to a 
Boston congregation. — Spurgeon. 

4290. PRAYER, Mechanical. Prayer in Pope- 
dom is mere tongue-threshing ; not prayer, but a 
work of obedience. Thence a confused sea of Horcz 
Canonicce. the howling and babbling in cells and 
monasteries, where they read and sing the psalms 
and collects, without any spiritual devotion, under- 
standing neither the words, sentences, nor meaning. 
How I tormented myself with those Horce Canonical 
before the gospel came, which by reason of much 
business I often intermitted, I cannot express. On 
the Saturdays I used to lock myself up in my cell, 
and accomplish what the whole week I had ne- 
glected. But at last I was troubled with so many 
affairs, that I was fain often to omit also my 
Saturday's devotions. At length, when I saw that 
Amsdorf and others derided such devotion, then I 
quite left it off. — Luther. 

4291. PRAYER MEETING, revived. A pious 
woman, when it was decided to close the prayer- 
meeting in a certain village, declared that it should 
not be, for she would be there if no one else was. 
True to her word, when, the next morning, some 
one said to her jestingly, " Did you have a prayer- 
meeting last night ? " " Ah, that we did," she 
replied. "How many were present?" "Four," 
she said. " Why," said he, " I heard that you were 
there all alone." " No," she said ; " I was the only 
one visible ; but the Bather was there, and the Son 
was there, and the Holy Spirit was there, and we 
were all agreed in prayer." Before long others took 
shame themselves at the earnest perseverance of 



PRAYER 



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PRAYER 



this poor woman, the prayer-meeting was revived, 
and the church prospered. 

4292. PRAYER MEETINGS, No harm in. At 

an assize trial at York, when Lord Brougham was 
barrister-at-law — the learned gentleman was counsel 
for the prosecution — there was a plain Yorkshire 
Primitive Methodist called up as a witness for the 
defence. The prisoner was charged with stealing 
fowls, and the counsel for the prisoner seemed likely 
to get little aid from his witnesses, until the Primi- 
tive was examined. After he had given his evidence, 
however, so clear and honest did it seem, that the 
learned gentleman on the other side found it neces- 
sary to do his best to invalidate it. Hence he began, 
"Well, sir, do you ever go to meeting?" "What 
is that to thee ? " said the witness. " If thou'st a 
mind to come over to our house thou'lt get to know." 
" But," said Brougham, " don't you have prayer- 
meetings in your own house occasionally ? " " Well, 
what if I have?" replied the witness. " I reckon 
there's no harm in 'praying, is there ? Happier if the 
like o' thee were to pray more and talk less ; ye'd 
get better on." "But," said Brougham, "I believe 
you belong to a people called Ranters, don't you ? " 
"Well, if I do," said our friend, "am I any worse 
for that ? Prithee what set does thou belong ? " 
"Nay, answer my question," said the learned bar- 
rister, beginning to get rather annoyed with the 
witness. " Don't talk in that way to me. I ask 
you again, sir, and I have a right to ask you, have 
you prayer-meetings in your house ? " " Well, then," 
said the witness, " I have, and very good meetings 
they are, and I should like to see such as thee at 
them." — Dr. Antliff. 

4293. PRAYER, natural in danger. Some years 
since a family moved to the West. As years passed 
their home assumed shape and acquired beauty, and 
the wild land became a rich farm. Among the few 
books taken with them from their former home was 
the old Family Bible. When they entered their 
" new house " the Bible was put away with many 
other things, " too good to leave behind, but not of 
much use." Years passed, and one of their children 
was sick. For many days they watched by the 
bedside. At last the doctor said, "To-night will 
be the crisis. As she passes it, so will she live or 
pass away." It was a fearful night. Midnight had 
passed and still no change. At length the mother 
said, " I cannot bear it any longer ; I feel that we 
must pray and ask God to help us." " But I have 
not prayed for years — not since I was a boy at 
home. And our Bible ; I do not know that we 
have any." " I think I can find it." She went 
and sought the Book, which for years had been an 
encumbrance. She brought it out, and they both 
sat down to read it. Oh how different it seemed 
now ! For a long while they read on, and at last 
knelt down and prayed. They did not pray for the 
life of their child, but for themselves, that God 
would hear them. And God heard them, and that 
night of sorrow was turned into a morning of joy. 
To their bliss their child awoke in the morning 
refreshed, and from that began to recover. 

4294. PRAYER, Necessity of. Fenelon used to 
say, " / spend much time in my closet in order to be 
prepared for the pulpit, and to be sure that my 
heart is filled from the Divine Fountain before I 
am to pour out the streams upon the people. . . . 
Few men have been better qualified to speak on 



this subject than the good Fdnelon, of whom it wat' 
said by one who enjoyed his friendship, " While he 
watched over his flock with a daily care he prayed 
in the deep retirement of internal solitude." — Dr. 
Fish. 

4295. PRAYER, neglected. A man who was 

executed for the crime of murder said in his last 
moments, " Oh, if 1 had gone to prayer that morning 
when I committed the sin for which I am now to 
die, O Lord God, I believe Thou wouldest have 
kept back my hands from that sin." — Whitecross. 

4296. PRAYER, Not believing in. I sat side 
by side with a brother minister not many days ago, 
who remarked to me, "I am afraid many of our 
people do not believe in prayer." " Oh dear ! Well," 
I said, " I would not be a minister of such a church 
five minutes. If they did not believe in prayer, I 
would not believe in them." — Spurgcon. 

4297. PRAYER, one secret of success. People 
ascribe the success of the Cunard line of steamers 
to business skill, and know not the fact that when 
that line of steamers first started Mrs. Cunard, the 
wife of the proprietor, passed the whole of each day 
when a steamer sailed in prayer to God for its safety 
and the success of the line. 

4298. PRAYER, one speaking for many. Next 
to the Archisunagogos was an officer whose pro- 
vince it was to offer up public prayer to God for 
the whole congregation, and who, on that account, 
was called Sheliach Zibbor, the angel of the Church, 
because, as their messenger, he spoke to God for 
them. — Jennings' Jewish Antiquities. 

4299. PRAYER, pointed and personal. In order 
to be prevailing our prayers must be pointed 
and personal. The old woman who interrupted an 
"eloquent" supplication, in which the attributes 
of God were being stated at great length, by saying, 
"Ask Him for something," may teach us a much- 
needed lesson. — Rev. Samuel Pearson, M.A. 

4300. PRAYER, Point in, needed. A Scotch- 
man who had but one prayer was asked by his 
wife to pray by the bedside of their dying child. 
The good man struck out on the old track, and 
soon came to the usual petition for the Jews. As 
he went on with the time-honoured quotation, 
" Lord, turn again the captivity of Zion," his wife 
broke in, saying, " Eh, man ! you're aye drawn 
out for thae Jews ; but it's our bairn that's deein\" 
Then, clasping her hands, she cried, " Lord, help 
us ! oh, give us back our darling, if it be Thy holy 
will ; and if he is to be taken, oh, take him to 
Thyself ! " — Dr. James Hamilton. 

4301. PRAYER, Power of. Just as a shoemaker 
makes a shoe, and a tailor a coat, so also ought the 
Christian to pray. The Christian's trade is praying. 
And the prayer of the Church works great miracles. 
In our days it has raised from the dead three 
persons — viz., myself, having been frequently sick 
unto death ; my wife Catherine, who likewise was 
dangerously ill ; and Melancthon, who was sick 
unto death at Weimar. And though their rescue 
from sickness and other bodily dangers be but 
trifling miracles, nevertheless they must be exhibited 
for the sake of those whose faith is weak. — Luther. 

4302. PRAYER, Power of. J ohn Rutledge sailed 
from Buffalo as first mate of an Erie vessel before 



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PRAYER 



the lake was clear of dangerous ice. More than 
two-thirds of the voyage was accomplished, when, 
to the astonishment and dismay of all on board, 
they found themselves running in a furrow of water 
between two immense masses of ice, which were 
gradually closing together to crush them in ! For- 
ward as far as the eye could see ran that ever- 
narrowing channel, their only way to safety ; but 
the wind was against them, and sails would not 
serve to get them through in time. The captain, 
not himself a religious man, impressed by the fear- 
ful emergency of the moment, called all into the 
cabin who were not needed on deck, and told them 
plainly that if they would be saved they must 
ask God to interpose, for no human effort could 
avail them now. After a moment's silence John 
Rutledge said softly, "Let us pray;" and im- 
mediately every one in the cabin knelt down with 
him. With childlike words he told in the ears of 
the Father on high the peril and distress of his 
ship, and tearfully besought Divine mercy and 
deliverance for the sake of Christ, the Redeemer. 
They rose from their knees and went on deck. 
Judge of their feelings when the man at the wheel 
sang out, " All right, cap'n ! It's blowing nor' 
by nor'-east now." While the mate was at prayer 
in the cabin the wind had changed. The ship was 
moving forward, and the same power that was 
wafting them through the channel now pushed the 
great ice-floe back so that it could not crush them. 
"Shall I put on more canvas, captain ? " said John 
Butledge. "No," said the captain, "don't touch 
her. Some one else is managing this ship." 

4303. PRAYER, Power of. It was the constantly 
expressed desire in most of Whitefield's letters to 
have an interest in the prayers of his correspondents ; 
and when asked to go on a distant mission he fre- 
quently replied, " If I am prayed over, come I must." 
— /. R. Andrews. 

4304. PRAYER, Preparation for. It is said of 
the serpent that he casts up all his poison before he 
drinks. It were to be much desired that herein 
we had so much serpentine wisdom as to disgorge 
our malice before we pray, to cast up all the bitter- 
ness of our spirits before we come to the sacrament 
of reconciliation. — Spencer. 

4305. PRAYER, Preparation of. It was the 

constant endeavour of the Rev. S. Kilpin to go 
from the closet to the pulpit. His expression was, 
" I need to have my heart warmed by the Sun of 
Righteousness ere I address the hearts of others." 
He often remarked, "I have preached with self- 
application to-day, and have been humbled in the 
dust, or have derived divine light from the subject 
presented to view, if no one else is benefited." 
Frequently he exclaimed, after four or five public 
services on the Sabbath-day, " Never does the blood 
of Christ appear so valuable as at the close of such 
a Sabbath. In this fountain I bathe. Lord, pardon 
the sins of my holy duties." 

4306. PRAYER, Repetition in. "How do you feel 
to-day, Nannie ? " said a venerable Scotch clergy- 
man of the olden school to one of his parishioners, 
an old woman, whom he met on the public road. 
"I'm no' weel ava, sir," replied she; "I'm unco 
wake (weak), an' my mind's clean gane." "I'm 
sorry to hear that, woman," said the minister ; 
" the want of memory is a great affliction. Ye ken, 



I can well sympathise with you in it, for I've 
suffered greatly in that way mysel' for a long time." 
" Eh, sir, hoo can ye say that,, when I've heard ye 
gi'e the same prayer noo for ower sax-an'-twenty 
year, an' ye ha'ena forgotten a word o't — no' ane ? " 
was the old woman's reply. — James Douglas, Ph.D. 

4307. PRAYER, Resignation in. When he (So- 
crates) prayed his petition was only this — that the 
gods would give to him those things that were good. 
And this he did forasmuch as they alone knew what 
was good for man. But he who should ask for gold 
or silver, or increase of dominion, acted not, in his 
opinion, more wisely than one who should pray for 
the opportunity to fight, or game, or anything of 
the like nature ; the consequence whereof, being 
altogether doubtful, might turn, for aught he knew, 
not a little to his disadvantage. — Memorabilia. 

4308. PRAYER, Results of. Standing by his 
grave, one said of him (Gossner), that it was not 
hyperbole, " He prayed up the walls of an hospital, 
and the hearts of the nurses ; he prayed mission- 
stations into being, and missionaries into faith ; he 
prayed open the hearts of the rich, and gold from 
the most distant lands." — Stevenson's Praying and 
Working. 

4309. PRAYER, secret, Necessity of. "I will 
spend," writes Doddridge, in recording rules for his 
ministerial duties at Kibworth, " some extraordinary 
time in private devotion every Lord's Day, morning 
or evening, as opportunity may offer, and will then 
endeavour to preach over to my own soul that 
doctrine which I preach to others. I find it never 
well in family worship," he writes, " when it is 
not so in secret ; never well abroad when it is not 
so at home ; nor on common days when it is not so 
on the Lord's. The better I pray (he better I study. 
As prayer is the food and breath of all practical 
religion, so secret prayer in particular is of vast im- 
portance, insomuch that I verily believe that if a 
man were to keep a particular and accurate journal 
of his own heart but for one month, he would find 
as real and exact a correspondence between the 
temper of his soul at the seasons of secret devotion 
and in other parts of his life, as we find between 
the changes of the barometer and the weather." — 
Rev. Joseph Cook. 

4310. PRAYER, Self-sufficiency in A young 
gentleman on very good terms with himself stood 
up to pray with his hands in his pockets, and among 
other things he put up a petition that he might " be 
delivered from the fear of man, which bringeth a 
snare." My father's only remark was, that there was 
part of his prayer which seemed to be granted before 
it was asked. — John Brown, M.D. 

4311. PRAYER, Selfish. A man once complained 
to his minister that he had prayed for a whole year 
that he might enjoy the comforts of religion, but 
found no answer to his prayers. The minister re- 
plied, "Go home now and pray, 'Father, glorify 
Thyself.' " 

4312. PRAYER, Special answer to. "While 
travelling on the borders of Italy," writes a Christian 
friend, " we heard that a young soldier was to suffer 
death at nine o'clock that morning. The thought 
rushed into my mind, 'How dreadful that this 
young man should be thus precipitated into eternity, 
perhaps unprepared ! ' The instant I could leave the 



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PRAYER 



breakfast-table I retired to my chamber, and there 
I felt compelled to wrestle and plead for the salvation 
of the doomed soldier. The burden of my petition 
was, that if he were not prepared to enter the 
presence of his Judge his death might be averted, 
and time be given him for repentance. I continued 
thus in prayer, till in a moment I heard the sound 
of a volley. It vibrated through my heart, my 
prayer was stopped, and in a few minutes I was 
obliged to hurry down to join my friends who were 
just starting to leave the town. About two months 
after, when in a distant town, I one morning took 
up a paper, and the first thing that caught my eye 
was the account of an extraordinary event which 
occurred at the town we stayed at — viz., that a young 
soldier, having been sentenced to death, was brought 
out for execution in the usual manner by his com- 
rades, twenty-four of whom were to fire at his heart. 
The signal was given, the guns were discharged, 
but, to the amazement of all, every bullet missed its 
aim! He stood unhurt, and so extraordinary and 
even miraculous was his escape considered, that his 
pardon was granted, and he was premitted to live ! 
His subsequent history remains unknown." — Dr. 
Lelfchild {condensed). 

4313. PRAYER, spontaneous. "Our Father 
which art in heaven, hallowed be Thy name, Thy 
will be done ;" — what else can we say? The other 
night, in my sleepless tossings about, which were 
growing more and more miserable, these words, that 
brief and grand prayer, came strangely into my 
mind, with an altogether new emphasis ; as if 
written, and shining for me in mild, pure splendour, 
on the black bosom of the night there ; when I, as 
it were, read them word by word, with a sudden 
check to my imperfect wanderings, with a sudden 
softness of composure which was much unexpected. 
Not for perhaps thirty or forty years had I once 
formally repeated that prayer ; nay, I never felt 
before how intensely the voice of man's soul it is ; 
the inmost aspiration of all that is high and pious 
in poor human nature ; right worthy to be recom- 
mended with an "After this manner pray ye." — 
Carlyle. 

4314. PRAYER, Test of. We may all of us 

remember a rash, if not impious, challenge which 
was issued in this town not many years ago, to show 
that all this notion about the importance of religious 
influences in hospitals was of no real value ; when 
a man challenged it in this form, " Let a ward be set 
apart in which there shall be prayer, and another 
be set apart in which there shall be a very skilled 
physician, and no doubt the skilled physician's in- 
fluence will be seen in the recovery of the patient, 
while those whom you are praying for have died, 
being neglected. Anything more foolish than such 
a challenge can scarcely be conceived. You remem- 
ber, perhaps, the answer that was given to it by an 
eminent preacher and divine : — " Take two streets 
in the most neglected part of London, apply to one 
of them all your scientific knowledge, and your ar- 
rangements about sanitary preparations ; and take 
the other, and pour upon it the influences of the 
gospel of Jesus Christ. Let a few years pass; in 
which will it be found that you have best succeeded, ? " 
Can any one doubt that the moral influences brought 
to bear upon human nature must, after all, have 
greater effect than any physical arrangements in 
which you pride yourself because of their wisdom ? 
And let this also be remembered, that it is uf the 



very essence of the gospel of J esus Christ that it 
uses every secondary means and sanctifies it. — 
Archbishop Tait. 

4315. PRAYER, tested. Men who revere the 
scientific method will admit that experiment is the 
crucial test of truth. Who dares try the experiment 
of prayer, in the sense of total and affectionate self- 
surrender to God ? A Boston scholar has lately 
told the public that a somewhat rough man of affairs 
in this city, in the presence of the American evan- 
gelist, thought he would be manly enough to try 
the experiment of offering prayer. "But," said the 
latter, " you must be sincere." " I know very little 
of this thing," the man replied ; " but I am willing 
to be sincere in one prayer at least." " Very well," 
said the evangelist ; " let us kneel down, here and 
now, together ; and do you say from the depths of 
your heart, ' God be merciful to me a sinner.' " 
The merchant did that ; and I suppose, from what 
followed, that he did it in a genuine way. Certain 
it is that there struck across that man's countenance 
a beam of light from the Sun behind the sun, a 
peace and an illumination unknown to him before. 
He rose up, saying, 4 ' This is a singular experience. 
My partner, do you as I have done, and perhaps 
there will be similar results." The partner was a 
sceptic ; but he knelt and offered the prayer, " God 
be merciful to me a sinner ; " and he too rose up, 
smitten across the forehead with the light that falls 
out of those ancestral spaces from which all souls 
come, and into which all men haste. — Rev. Joseph 
Cook. 

4316. PRAYER, the Christian's life. It is by 

ever and anon ascending up to God, by rising 
through prayer into a loftier, purer region, for 
supplies of Divine grace, that man maintains his 
spiritual life. Prevent these animals from rising 
to the surface, and they die for want of breath ; 
prevent him from rising to God, and he dies from 
want of prayer. "Let me breathe," says a man, 
gasping, " or else I die ! " " Let me pray," says the 
Christian, " or else I die ! " — Guthrie. 

4317. PRAYER, the desire of the heart. A 

shepherd boy out in the fields with the sheep one 
Sunday morning heard the bells ringing to call the 
people to church ; and there came over him a 
longing to pray to God. But how was he to pray ? 
for he did not know any prayer. He thought a 
moment, then he knelt down upon the grass, put 
his hands together, as he had seen people doing in 
pictures and on old monuments, and began A, B, 
C, D. A gentleman on his way to church saw the 
boy kneeling with closed eyes and joined hands, 
heard him distinctly saying the letters of the alpha- 
bet, and wondered greatly what he was doing. 
So he stopped and called to the boy in a kindly 
voice, " My lad, what are you doing ? " The boy 
looked up, "Please, sir, I was praying." "But 
what are you saying your alphabet for ? " " Oh, I 
don't know any proper prayer, but I wanted to ask 
God to take care of me, and to bless me, and to 
help me ; so I thought I would just say all I did 
know, and that He would put the letters together 
and spell them out, and understand what I mean." 

4318. PRAYER, The Lord's. The Duke of Wel- 
lington says that "the Lord's Prayer alone is an 
evidence of the truth of Christianity, so admirably 
is that prayer accommodated to all our wants." — 

I Samuel Roger*, 

2 F 



PRAYER 



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PRAYERS 



4319. PRATER, the secret of resignation. " I 

had a lovely boy," said a Christian woman to me ; 
" he was the most beautiful of all my children. He 
was playing in the street one day, when a cart went 
over him, and he was carried in to me all crushed. 
He lay there till he died. I never look at the place 
that I do not in fancy see his sweet pale face, 
though it is now years ago. Oh ! the agony it was 
to me to see him suffer. It was then I learned to 
pray. I knew but little of God at the time, but I 
was wandering about the house in my distress, 
unable to find any rest anywhere, and being up- 
stairs by myself, the thought came into my mind, 
1 People speak of praying when they are in distress.' 
I threw myself on my knees and for the first time 
in my life, prayed. All my pent-up agony found 
vent in my heart's cry to God. I besought Him to 
take my child out of suffering, to teach me patience, 
and send comfort into my soul. He heard me — a 
sense of comfort I had never before felt came over 
me. I knew I had a Friend near, who felt for me 
and pitied me. I rose and went down to my hus- 
band, where he watched by our boy. He saw at 
once when I entered that some change had come 
over me. I sat down gently beside him, and said, 
i I've been doing what I've never done before — 
praying to God. J can bear it now ; ' and together 
we watched quietly until the poor child breathed 
his last soon after." — L. F. Wilson. 

4320. PRAYER, the secret of strength. There 
is an old story of mythology about a giant named 
Antseus, who was born by the earth. In order to 
keep alive this giant was obliged to touch the earth 
as often as once in five minutes, and every time he 
thus came in contact with the earth he became 
twice as strong as before. The Christian resembles 
Antseus. In order to become and continue a truly- 
living Christian, the disciple of Christ must often 
approach his Father by prayer. — Preacher's Lantern. 

4321. PRAYER, the secret of usefulness. Spur- 

geon, being asked as to the reason of his marvellous 
and blessed usefulness for God, pointed to the floor 
of the Tabernacle saying, "In the room beneath 
you will find three hundred praying Christians. 
Every time I preach here they gather together, and 
uphold my hands by continuous prayer and suppli- 
cation ; — there you will find the secret of all the 
blessing." 

4322. PRAYER, Unceasing. Fletcher's whole 
life was a life of prayer ; and so intensely was his 
mind fixed upon God that he sometimes said, " I 
would not move from my seat without lifting up 
my heart to God." "Wherever we met," says 
Mr. Vaughan, "if we were alone, his first salute 
was, ' Do I meet you praying ? ' And if we were 
talking on any point of divinity, when we were in 
the depth of our discourse he would often break 
off abruptly and ask, 1 Where are our hearts now ? ' 
If ever the misconduct of an absent person was 
mentioned, his usual reply was, 'Let us pray for 
him.' " — Life of Rev. J, Fletcher, of Madeley. 

4323. PRAYER, What is? On one occasion 
Mr. Morison having stated his views as to prayer, 
very strongly denying that a sinner can pray, my 
father (Dr. Brown), turning to the Moderator, said, 
" Sir, let a man feel himself to be a sinner, and, for 
anything the universe of creatures can do for him, 
hopelessly lost — let him feel this, sir, and let him 
get a glimpse of the Saviour, and all the eloquence 



and argument of Mr. Morison will not keep that 
man from crying out, 1 God be merciful to me a 
sinner.' That, sir, is prayer — that is acceptable 
prayer." — John Brown, M.D. 

4324. PRAYER, What is ? A little boy, one of 
the Sunday-school children in Jamaica, called upon 
the missionary and stated that he had lately been 
very ill, and in his sickness often wished his minister 
had been present to pray with him. " But, Thomas," 
said the missionary, "I hope you prayed." "Oh 
yes, sir." "Well, how did you pray?" "Why, 
sir, I begged." — Henry T. Williams. 

4325. PRAYER, what it can do. What can 

prayer do for us ? I answer without hesitation, 
Everything. More than one saint like St. Francis, 
and like Wesley, has left behind him the record 
that God has never refused him anything for which 
he seriously prayed. It can gain for us everything, 
not, perhaps, that we wish, but everything that we 
want. — Archdeacon Farrar. 

4326. PRAYER, what it is. Amyntor, at a 
memorable period of his life, was under great dis- 
tress of conscience and harassed by violent tempta- 
tions. He made his case known to an experienced 
friend, who said, "Amyntor, you do not pray." 
Surprised at this, he replied, "I pray, if such a 
thing be possible, too much. I can hardly tell how 
many times in the day I bow my knee to God ; 
almost to the omission of my other duties and the 
neglect of my necessary studies." "You mistake 
my meaning, dear Amyntor ; I do not refer you to 
the ceremony of the knee, but to the devotion of the 
heart, which neglects not any business, but inter- 
mingles prayer with all ; which in every place looks 
unto the Lord, and on every occasion lifts up an 
indigent, longing soul for the supply of His grace. 
This," added he, and spoke with peculiar force, 
" this is prayer, which all the devils in hell cannot 
withstand. " — Whitecross. 

4327. PRAYER, what it is. A little deaf and 
dumb girl was once asked by a lady, who wrote the 
question on a slate, " What is prayer ? " The little 
girl took her pencil and wrote the reply, " Prayer is 
the wish of the heart." 

4328. PRAYER, when unprofitable. As a plaster 
cannot heal a wound if there be any iron sticking in 
the same, so prayer will not profit him anything 
who regards iniquity in his heart. — Cawdray. 

4329. PRAYERS, and ridicule. An English 
admiral used to be fond of relating that, on first 
leaving an humble lodging to join his ship as a mid- 
shipman, his landlady presented him with a Bible 
and a guinea, saying, " God bless you and prosper 
you, my lad : and, as long as you live, never suffer 
yourself to be laughed out of your money or your 
prayers." The young sailor carefully followed this 
advice through life, and had reason to rejoice that 
he did so. — Clerical Library. 

4330. PRAYERS, definite. "I never am tired 
of praying," said one man, " because I always have 
a definite errand when I pray." — Sturgeon. 

4331. PRAYERS informal, but sincere. His 

Royal Highness (the late Duke of Kent, father of 
Queen Victoria), during his illness, asked the physi- 
cian if he were accustomed to pray. " Please, your 
Royal Highness, I hope I say my prayers; but 



PRAYERS 



( 45i ) 



PREACHER 



shall I bring a prayer-book?" "No!" was the 
reply ; " what I mean is, if you could pray for me 
in my present situation ? " The doctor then asked 
if he should call the Duchess. "Do," said the 
Prince. The Duchess came, and offered up a most 
affectionate prayer on behalf of her beloved husband. 
On another occasion, when the Duke expressed some 
concern about the state of his soul, in the prospect 
of death, his physician endeavoured to soothe his 
mind by referring to his high respectability and his 
honourable conduct in the distinguished situation in 
which Providence had placed him, when he stopped 
him short, saying, " No ; remember, if I am saved, 
it is not as a prince, but as a sinner.'''' When His 
Royal Highness felt that he was approaching the 
termination of his earthly career, he desired the 
infant Princess to be placed before him while he 
sat up in bed. In this position he offered up a most 
affecting prayer for her, the last part of which was 
to this effect, if not in this very language — that, if 
ever this child should be Queen of England, she might 
rule in the fear of God. Having uttered these words, 
he said, "Take the child away," and that was the 
last time he ever beheld her. — Mrs. (Dean) Goode. 

4332. PRAYERS, Long. Whitefield was one day 
visiting at the house of a friend, where the master 
of the house himself engaged in prayer, but he was 
so immoderately long, that Whitefield got up off his 
knees and sat down on his chair. At last the prayer 
was over, when Whitefield exclaimed, "Sir, you 
prayed me into a good frame, and you prayed me 
out of it again." — J. R. Andrews. 

4333. PRAYERS, may be selfish and mercenary. 

In one of the churches of Vispach I found, down in 
an underground chapel where there is a large collec- 
tion of skulls, a poor half-witted crazy man, a sort 
of cretin, praying by himself in the twilight. I had 
the curiosity to ask him what he prayed for, and 
received the significant reply, that he prayed for 
himself, and also for those good people who gave him 
something. — Sir John Forbes. 

4334. PRAYERS, of the wicked. Once, while 
travelling by mail-coach, a respectable young woman 
sat on one side of me, and near me on the other a 
talkative gentleman, who seemed to think that he 
proved his high breeding by using oaths. Presently 
he addressed the young woman in a free and not 
very refined style, mingling an oath or two with 
his speech. She looked uneasy and abashed, and 
did not reply. Upon her silence he rudely remarked 
to her, " Why don't you answer me ? What are you 
afraid of ? I suppose you have said your prayers 
this morning ? " As she continued silent, I spoke 
to her, and said, " You see the gentleman has said 
his prayers." "Yes, sir," she added ; "and shock- 
ing ones they are." — Leif child (abridged). 

4335. PRAYERS, Profane. Wesley once tra- 
velled in a stage-coach with a young officer, who 
swore and uttered curses upon himself in almost 
every sentence. The venerable divine asked him 
if he had read the Common Prayer Book ; for if 
he had, he might remember that collect beginning, 
" O God, who art ever more ready to hear than we 
are to pray, and art wont to give more than either 
we desire or deserve." The gentleman had the 
good sense to make the application and behave 
accordingly. 

4336. PRAYERS, Short. In 1715 I dined with 



the Duke of Ormond at Richmond, Atterbury, Bishop 
of Rochester, being one of the company. During 
dinner there was a jocular dispute concerning short 
prayers. Sir William Windham told us that the 
shortest prayer he had ever heard was the prayer of 
a common soldier, just before the battle of Blenheim 
— " O God, if there be a God, save my soul, if I have 
a soul ! " This was followed by a general laugh. 
Atterbury, seeming to join in the conversation, and 
applying himself to Sir William Windham, said, 
" Your prayer, Sir William, is indeed very short ; 
but I remember another as short, but much better, 
offered up by a poor soldier in the same circum- 
stances — " God, if in the day of battle I forget Thee, 
do Thou not forget me J" — Br. William King. 

4337. PRAYERS, Short. The ancient Christians 
of Egypt were in the custom of using very short 
and frequent prayers, fearing that in using longer 
the fervour of their affection might suffer diminution. 
— Augustine. 

4338. PRAYERS, Unreal, illustrated. Some 
time ago there lived in Peeblesshire a half-witted 
man, who made some pretensions to being religious, 
and was in the habit of retiring for prayer to a field, 
where he engaged in his devotions behind a turf- 
dyke. One day some young men, who were aware 
of Jock's practice, followed him to the field, and 
secreted themselves on the other side of the dyke, 
that they might hear what he would say. In the 
prayer which he offered, among other things, Jock 
confessed that he was a great sinner, and so deserv- 
ing of God's displeasure, that even if the turf-dyke 
were to fall upon him at that moment, it would be 
no more than he deserved. No sooner had he made 
this confession than the youths on the opposite side 
violently pushed the dyke over upon him, and he 
was almost hidden from their sight. Scrambling 
out from the debris, he was heard to say, " Hech, 
sirs ! it's an awfu' world this ; a body canna say a 
thing in joke, but its ta'en in earnest." — James 
Douglas, Ph.D. 

4339. PRAYING, A good reason for. A little 
girl about four years of age being asked, " Why do 
you pray to God ? " replied, " Because I know He 
hears me, and I love to pray to Him." "But how 
do you know He hears you ? " was the further 
inquiry. Putting her little hand to her heart, she 
said, " I know He does, because there is something 
here that tells me so." — Henry T. Williams. 

4340. PRAYING, without giving. We are told 
that the Lamas of Thibet have the following way 
of helping travellers who are in want of horses. 
They cut out a number of horses in paper, ascend 
a high mountain, pray, and fling up a lot of these 
paper horses in the air, and the wind carries them 
in all directions ; and they suppose that Buddha 
then changes those paper horses into flesh and blood, 
and weary travellers get the use of them. So absurd 
are those who make formal prayers, and do not give 
and work for the object prayed for. — Christian Age. 

4341. PREACHER, Advice to. The Rev. John 
Ryland, an excellent but somewhat eccentric divine, 
gave the following advice to a young preacher : — 
"(1.) Don't buy too many books, for that will hurt 
your pocket. (2.) Don't sit up late at night to study, 
for that will hurt your constitution. (3.) Don't go 
courting, for that will hurt your mind." 



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4342. PREACHER, The universal. Archbishop 
Leighton, returning home one morning, was asked 
by his sister, " Have you been hearing a sermon ? " 
"I've met a sermon," was the answer. The sermon 
he had met was a corpse on its way to the grave ; the 
preacher was Death. — American National Preacher, 

4343. PREACHER, Want of humanness in. I 

ouce heard a preacher who sorely tempted me to 
say I would go to church no more. Men go, thought 
1, where they are wont to go ; else had no soul 
entered the temple in the afternoon. A snowstorm 
was falling around us. The snowstorm was real, 
the preacher merely spectral ; and the eye felt the 
sad contrast in looking at him, and then, out of the 
window behind him, into the beautiful meteor of the 
snow. He had lived in vain. He had no one word 
intimating that he had laughed or wept, was married 
or in love ; had been commanded, or cheated, or 
chagrined. If he had ever lived and acted, we were 
none the wiser for it. The capital secret of his pro- 
fession — namely, to convert life into truth — he had 
not learned. Not one fact in all his experience 
had he yet imported into his doctrine. This man 
had ploughed and planted, and talked, and bought 
and sold, he had read books, he had eaten and 
drunken, his head aches, his heart throbs, he smiles 
and suffers ; yet was there not a surmise, a hint, in 
all the discourse that he had ever lived at all. Not 
a line did he draw out of real history. — Emerson. 

4344. PREACHERS, and texts. Luther's wife 
said to him, " Sir, I heard your cousin, John Palmer, 
preach this afternoon in the parish church, whom 
I understood better than Dr. Pomer, though the 
Doctor is held to be a very excellent preacher." 
Luther answered, " John Palmer preaches as ye 
women used to talk ; for what comes into your 
minds ye speak. A preacher ought to remain by 
tlit text, and deliver that which he has before him, 
to the end people may well understand it. But a 
preacher that will speak everything that comes in 
his mind is like a maid that goes to market, and 
meeting another maid, makes a stand, and they hold 
together a goose-market. — Luther s Table Talk. 

4345. PREACHERS, "Deep." If you look down 
into a well, if it be empty it will appear to be very 
deep, but if there be water in it you will see its 
brightness. I believe that many "deep" preachers 
are simply so because they are like dry wells with 
nothing whatever in them, except decaying leaves, 
a few stones, and perhaps a dead cat or two. If 
there be living water in your preaching it may be 
very deep, but the light of truth will give clearness 
to it. — Spurgeon. 

4346. PREACHERS, Lay, misunderstood. Row- 
land Hill, when travelling in Scotland, happened 
casually to pass the well-known northern evangelists 
Messrs" J. Haldane an d Aikman. He was attracted by 
their appearance, and asked who they were. u I was 
told," he says "their errand and design ; that it was 
a marvellous circumstance, quite a phenomenon, that 
an East Indian captain, a gentleman of good family 
and connections, should turn itinerant preacher ; 
that he should travel from town to town, and all 
against his own interest and character. This infor- 
mation was enough for me. I immediately sought 
out the itinerants. When I inquired for them of 
the landlady of the inn, she told me she supposed I 
meant the two priests who were at her house, but 



she could not satisfy me of what religion they were. 
The two priests, however, and myself soon met, and 
to our mutual satisfaction passed the evening to- 
gether." — Lives of the Haldanes. 

4347. PREACHING, Fruitful. When St. Jerome 
preached in Padua and Milan and other cities the 
doctors and masters ceased their lectures, saying to 
their scholars, "Go, hear the preacher of the best 
sentences and the worst rhetoric ; gather the fruit 
and neglect the leaves;" and this is a better com- 
pliment than to say, ' ' Go and hear what a rustling 
there is among the leaves ; and as to the fruit, if 
there be any, try to get it." — Paxton Hood. 

4348. PREACHING, and practising. It is a 

popular error to mistake that length is the only 
dimension of a sermon. A man said to a minister, 
"Your sermons are too short." Said the minister, 
" If you will practise all I preach, you will find them 
quite long enough." A sentence may be a sermon. 
— Dr. Parker. 

4349. PREACHING, and success. " How comes 
it," demanded a bishop of Garrick, "that I, in ex- 
pounding divine doctrines, produce so little effect 
upon my congregation, while you can so easily rouse 
the passions of your auditors by the representation 
of fiction ? " The answer was short and pithy — 
" Because I recite falsehoods as if they were true, 
while you deliver truths as if they were fiction." — 
Clerical Anecodotes. 

4350. PREACHING, by proxy. During the 
meetings of Mr. Moody in Brooklyn a young man 
heard him explain the way of salvation. He was 
not specially affected by the truth, and returned to 
his boarding-house only to comment in a critical 
and scoffing spirit. At the table he was requested 
to give an outline of the sermon ; and as he related 
the points and illustrations of the preacher, a young 
lady, who was a silent listener to his narrative, was 
convicted, and led to see the plan of salvation, and 
gave her heart to Christ. 

4351. PREACHING, Continual. " Did you ever 

hear me preach, Charles ? " said Coleridge to Lamb, 
referring to his brief early career in the pulpit. 
"N-n-never heard you do anything else ! " was the 
unexpected reply of his stammering friend. 

4352. PREACHING, Deep. "Is not Mr. B. a 

deep preacher ? " asked a friend of the late Dr. 
Campbell, of Aberdeen. " Eh ! " replied the Doctor, 
smiling, " I will tell you a story, sir. When I was 
a boy I was amusing myself with some other boys 
in a pool. Some of them were going farther in 
than I was disposed to go, and I was frightened. 
To a man who was passing by I called out, ' Is 
the pool deep ? ' ' No, man,' replied he ; ' it is only 
muddy ! ' "—J. 0. Antliff, B.D. 

4353. PREACHING, Direct. Whether I am to 
recover my former health I know not. If, however, 
I should be permitted to preach again, I will cer- 
tainly do what is in my power to learn to preach 
directly to men, looking them, in their faces, and not 
looking at the paper on the desk. — Dr. Wayland. 

4354. PREACHING, Effective. A man once 
heard an affecting sermon, and while highly com- 
mending it, was asked what he remembered of 
it. "Truly," he replied, "I remember nothing at 



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all ; but it made me resolve to live letter, and, by 
God's grace, I will." 

4355. PREACHING, Effective. Charles the First 
used to say of the preaching of one of his chaplains, 
afterwards Bishop Sanderson, " I carry my ears to 
hear other preachers ; but / carry my conscience to 
hear Mr. Sanderson, and to act accordingly." — 
Izaac Walton. 

4356. PREACHING, Fearless. It is related of 
John "Wesley that, preaching to an audience of 
courtiers and noblemen, he used the " generation 
of vipers " text, and flung denunciation right and 
left. " That sermon should have been preached at 
Newgate," said a displeased courtier to Wesley on 
passing out. "No," said the fearless apostle ; "my 
text there would have been, 'Behold the Lamb of 
God, which taketh away the sin of the world ! ' " 

4357. PREACHING, Flowery. Hall was once 
asked what he thought of a sermon which he had 
just heard delivered, and which had appeared to 
produce a great sensation among the congregation. 
His reply may suggest an important hint to some 
Christian ministers — " Very fine, sir ; but a man 
cannot live upon flowers." 

4358. PREACHING, for eternity. It was a 

favourite maxim with Whitefield to preach as 
Apelles painted — for eternity. He was much struck 
with a remark Dr. Delany made one day at the 
table of Archbishop Boulter — "I wish, whenever 
I go into the pulpit," said the Doctor, " to look upon 
it as the last time I may ever preach, or the last time 
the people may hear." — /. R. Andrews. 

4359. PREACHING, fruit and flowers. At 

Hampton Court Palace every one regards with 
wonder the enormous vine loaded with so vast a 
multitude of huge clusters. Just outside the vine- 
house is as fine a specimen of the wistaria, and 
when it is in full bloom the cluster-like masses 
of bloom cause you to think it a flower-bearing 
vine, as the other is a fruit-bearing vine. Fit 
emblems these two famous trees of two ministries, 
both admired, but not equally to be prized — the 
ministry of oratory, luxuriant in metaphor and 
poetry, and the ministry of grace, abounding in 
sound teaching and soul-saving energy. — Spurgeon. 

4360. PREACHING, Fruits of. The Rev. Mr. 
Nott, a missionary in Tahiti, preached on one occa- 
sion from the text, "Let him that stole steal no 
more." The next morning, when the missionary 
opened his door, he saw a number of natives sitting 
on the ground before his dwelling, with tools and 
other articles by their side. He requested an ex- 
planation of this circumstance. They answered, 
"We have not been able to sleep all night ; we were 
in the chapel yesterday. We thought, when we 
were pagans, that it was right to steal when we 
could do it without being found out. Hiro, the god 
of thieves, used to assist us. But we heard what 
you said yesterday, that Jehovah had commanded that 
we should not steal. We have stolen, and all these 
things that we have brought with us are stolen 
goods." Mr. Nott proposed that they should take 
the plundered property home, and restore it, when 
an opportunity should occur, to its lawful owners. 
But to this they objected. They all said, " Oh no, 
we cannot take the things back ; we have had no 
peace ever since we heard it was displeasing to God 



to steal them, and we shall have no peace so long 
as they remain in our dwellings. We wish you to 
take them, and give them back to the owners when- 
ever they come." 

4361. PREACHING, Genuine effects of. One of 

the great sermons of William Dawson, the celebrated 
Yorkshire preacher, was the "Balance Sermon," in 
which he used to put human souls into the one scale 
and the law of God into the other, and with terrible 
heart-searching power over the consciences of his 
hearers, used to show how the law of God weighed 
down the hypocrite, the miser, the swearer, and 
others. On one occasion a man who used a short 
measure — a yard measure, which had once been 
thirty-six inches in length, but which he had used 
as a walking-stick — was so wrought upon by the 
discourse that, interrupting the preacher, he snapped 
the measure in two, and then said, "You can go on 
now, sir." It was grand preaching that could make 
a man confess his guilt and forsake his sin at the 
same moment. 

4362. PREACHING, homely, Effectiveness of. 

I talked of preaching, and of the great success which 
those called Methodists have. Said Johnson, " Sir, 
it is owing to their expressing themselves in a plain 
and familiar manner, which is the only way to do 
good to the common people, and which clergymen 
of genius and learning ought to do from a principle 
of duty, when it is suited to their congregations — 
a practice for which they will be praised by men 
of sense. To insist against drunkenness as a crime, 
because it debases reason, the noblest faculty of 
man, would be of no service to the common people ; 
but to tell them that they may die in a fit of drunken- 
ness, and show them how dreadful that would be, 
cannot fail to make a deep impression. Sir, when 
your Scotch clergy give up their homely manner, 
religion will soon decay in that country." — BosweWs 
Johnson. 

4363. PREACHING, its force the main considera- 
tion. I had tried to drive certain long brass-headed 
nails into a wall, but had never succeeded, except in 
turning up their points, and rendering them use- 
less. When a tradesman came who understood his 
work, I noticed that he filed off all the points of 
the nails, the very points upon whose sharpness I 
had relied ; and when he had quite blunted them, 
he drove them in as far as he pleased. With some 
consciences our fine points in preaching are worse than 
useless. Our keen distinctions and nice discrimina- 
tions are thrown away on many ; they need to be 
encountered with sheer force and blunt honesty. 
The truth must be hammered into them by main 
strength, and we know from whom to seek the 
needed power. — Spurgeon. 

4364. PREACHING, judged by its effects. A 

person whose life was immoral urged his sister to 
go with him to hear his minister ; but she smartly 
replied, "Brother, what are you the better for his 
preaching ? " 

4365. PREACHING, Lay, uses of. Mr. Watson, 
afterwards minister of Dumfries, owed his first reli- 
gious impressions to an open-air sermon preached 
by one of the Haldanes at the cross of Ayr. He 
was pressed very strongly by a good old woman to 
go and hear the Scotch evangelists, but replied, 
" No, no ; I never go to hear men who preach in 



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the streets for bawbees." In answer to this he was 
assured that they were independent gentlemen, " who 
didna preach for siller." This appeared so extra- 
ordinary that he at once resolved to go and hear 
for himself ; and the result was his conversion, 
and subsequent relinquishment of business for the 
ministry. — Life of the Haldanes. 

4366. PREACHING, Learned. A lady went one 

day to hear Dr. preach, and, as usual, carried 

a pocket Bible with her, that she might turn to 
any of the passages the preacher might happen to 
refer to. But she found that she had no use for 
her Bible there, and on coming away said to a 
friend, " I should have left my Bible at home to-day, 
and have brought my Dictionary. The Doctor does 
not deal in Scripture, but in such learned words 
and phrases as require the help of an interpreter to 
render them intelligible." 

4367. PREACHING, Lessons from. I learn by 
preaching to know what the world, the flesh, the 
malice, and wickedness of the Devil is, all which 
could not be known before the gospel was revealed 
and preached, for up to that time I thought there 
were no sins but incontinence and lechery. — Luther 

4368. PREACHING, Long. After having long 
spent much strength and labour to little purpose, 
I was one day lamenting before God, as I walked 
to church, the little fruits of my exertions. As I 
went along I was overtaken by a vine-dresser, 
who was going the same way. I took an oppor 
tunity of asking him how the missions were liked. 
"Sir," replied the peasant, "we all feel obliged to 
you for your kind intentions ; we are all likewise 
sensible that everything you tell us is good, but you 
preach too long. We ignorant boors are just like 
our own vine- vats ; the juice must have plenty of 
room left to work ; and once filled to the brim, if 
you attempt to pour in more, even if it were the 
very best juice in the world, it will only be spilt 
on the ground and lost." — M. Vincent. 

4369. PREACHING, Love of. In a letter the 
late Rev. Rowland Hill remarks — " Old as I am, 
I am just returned from a long missionary ramble ; 
but I feel I am getting old. Oh that I may work 
well to the last ! " In all his journeys, even when 
he had reached a period beyond that usually allotted 
to man, he was disconcerted if he did not find a 
pulpit ready for him every evening. In one of his 
letters, fixing his days for preaching on his road to 
some place, he says, "Ever since my Master has 
put me into office I have ever esteemed it my duty 
to remember His admonition, 4 As ye go, preach.'" 
His general answer to invitations to houses on his 
route was, " I shall be happy to come to you, if you 
can find me a place to preach in." 

4370. PREACHING, may be unfaithful. We 

were sitting under the shade of an oak-tree com- 
paring notes and conferring with one another as to 
the best methods of service, especially in reference 
to effective preaching. "I always write my ser- 
mons," said my friend, "and then carefully revise 
them, so that, if anything is written calculated to 
offend any of my hearers, I may at once erase it." 
This was said by a young clergyman, who was 
evidently anxious to make his mark as a preacher. 
Desirous to know that I heard correctly, I replied, 
"Do you mean that forcible statements, either of 
your own writing or from Scripture, concerning sin 



and the terrors of the judgment to come, are either 
toned down or avoided?" "Yes," was the reply ; 
"if I think they will offend any one I do so." I 
fear this candid testimony indicates the reason why 
so many ministers are powerless amongst their 
fellows. "The fear of man bringeth a snare 
indeed." — Henry Varley . 

4371. PREACHING, Nervousness in. It is said 
that Melancthon on some occasion arose to preach 
a sermon on the text, " I am the Good Shepherd." 
On looking around upon his numerous audience his 
natural timidity overcame him, and he could only 
repeat the text over and over again. Luther, who 
was in the desk with him, at length exclaimed, 
" You are a very good sheep ! " and telling him to 
sit down, took the same text, and preached an ex- 
cellent discourse from it. — Clerical Anecdotes. 

4372. PREACHING, on the edge of eternity. 

Some years ago the Rev. Dr. Henry Peckwell 
stepped into a dissecting-room and touched one of 
the dead bodies, forgetting that he had just before 
accidentally cut his finger. He became diseased, 
and the doctors pronounced the accident fatal. At 
that time worship was held at the Tabernacle, Moor- 
fields, on a Friday evening. Conscious of his ap- 
proaching death, the good man ascended the pulpit, 
and preached in so powerful a strain as to make 
many of his audience weep. At the conclusion he 
told the audience that it was his farewell sermon — 
" not like the ordinary farewell sermons of the world, 
but more impressive, from the circumstances, than 
any preached before. My hearers shall long bear 
it in mind when this frail earth is mouldering in 
its kindred dust ! " The congregation could not 
conjecture his meaning ; but on the following- 
Sabbath an unknown preacher ascended the pulpit, 
and informed them that their pious minister had 
breathed his last on the preceding evening. — Arvine, 

4373. PREACHING, Our ideal in. Dr. Raleigh, 
approaching the close of his career, and when he 
was in the zenith of his fame as a preacher, said, 
after an effort of unusual power, " I feel as if I 
should be able to preach in four or five years." It 
was characteristic of the man. He had seen God's 
ideal of himself as a preacher, and he would not 
take his eyes off it ; no, not even in his old age. — 
Rev. J. Clifford, M.A., D.D. 

4374. PREACHING, Personal. The late Rev. 
Daniel A. Clark, though not remarkable for pru- 
dence, had the precaution on one occasion to forestall 
the imputation of personality. He was preaching 

in , at the funeral of a man whose family and 

family circle were notorious neglectors of public 
worship. At the present time the attendance was 
large. In the progress of his discourse Mr. Clark 
spoke of a class to be found in every community 
who make attending funerals the sum and substance 
of their religion, reproving them in that plain and 
pungent style of language of which he was in his 
day such a master, when he stopped — " Lest any of 
you should think that what I have just said was 
meant for you, I would observe that the sermon I 
am preaching was written for a congregation in 
Massachusetts." Having put himself and his hearers 
at ease, he proceeded quietly with his sermon. — 
Christian Age. 

4375. PREACHING, Personal. Father Taylor, 
the sailor preacher of Boston, would single out a 



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person in his audience, and talk to him individually 
with the same freedom as if he met him in the 
street. " Ah ! my jolly tar," he said, turning to a 
sailor who happened at that moment to catch his 
eye, " here you are in port again : God bless you ! 
See to your helm, and you will reach a fairer port 
by-and-by. Hark I don't you hear the bells of heaven 
over the sea ? " 

4376. PREACHING, Power of. Dr. Leifchild 
narrates having, in the course of one of his sermons, 
remarked on the methods used by God in leading 
sinners to repentance, which sometimes seemed to 
fail ; he added, that God did not even then give 
them up, but sometimes employed the very trumpet 
of judgment to rouse their torpid consciences and to 
summon them to behold the inevitable consequences 
of final impenitence. He proceeded to say — " Both 
the wooing and the warning voice may have been 
unheeded hitherto by some present, and, for aught 
you can tell, the next voice that addresses you may be 
that of the commissioned angel, saying, 'Come to 
judgment ! ' At these words a soldier, who was 
seated in the midst of the congregation, suddenly 
started up, and exclaimed with great vehemence, 
' sir, say not so, say not so ! — oh, stop ! ' The 
assembly was confused for a while, but became com- 
posed again. Dr. Leifchild then observed that it 
is the privilege and happiness of a Christian minister 
to assure all under apprehensions of impending judg- 
ment and trembling to know what they must do to 
be saved, that, whatever their guilt, there is free 
pardon in Christ, if they will accept His grace. 
After proceeding in this strain, he said, ' But to re- 
turn ' ' Oh, pray, sir,' exclaimed the soldier, who 

had been standing all the while in evident conster- 
nation, ' do not return 1 ' " The soldier was pacified, 
and sat down ; the service was closed, and the col- 
lection made, when it appeared that he had put his 
watch into the plate. On being called back, he 
confessed to Dr. Leifchild that his evil ways had 
hastened his mother's death, and that the solemn 
warning he had just heard recalled her words to 
his mind, and so affected him that he could not 
sit still. His watch was restored, and he was dis- 
missed with some friendly words, and an invitation 
to call on Dr. Leifchild, which, however, he failed 
to keep. 

4377. PREACHING, Power of. "I happened," 
says Dr. Franklin, in his Memoirs, " to attend one 
of his (Whitefield's) sermons, in the course of which 
I perceived he intended to finish with a collection, 
and I silently resolved he should get nothing from 
me. I had in my pocket a handful of copper money, 
three or four silver dollars, and five pistoles in gold. 
As he proceeded I began to soften, and resolved to 
give the copper. Another stroke of his oratorj* made 
me ashamed of that, and determined me to give the 
silver ; and he finished so admirably that / emptied 
my pocket wholly into the collector's dish, gold and 
alL" — Clerical Anecdotes. 

4378. PREACHING, Preparation for. When 
travelling in Northern Italy our driver at night 
slept in the carriage, and when I called him up in 
the morning he leaped out, cracked his whip three 
times, and said he was quite read} 7 . Such a rapid 
toilet I hardly appreciated, and wished that he had 
slept elsewhere, or that I had to occupy another 
seat. You who are ready to preach in a hop, skip, 



and jump will pardon me if I take a pew some- 
where else. — Spurgeon. 

4379. PREACHING, Preparation for. M'Cheyne 
was wont to visit his sick or dying hearers on the 
Saturday afternoon; for, as he told Dr. James 
Hamilton, before preaching he liked to look over 
the verge. — Spurgeon. 

4380. PREACHING, Preparation necessary for. 

To a probationer whose manner of expression was 
slovenly, notwithstanding that his sermons had much 
in them, Mr. Gregor of Bonhill advised " a little 
less meat and a little more cooking." — Dr. Wilson. 

4381. Preaching, Profound. An Englishman 
crossed the Channel to France, and was exceedingly 
disturbed by the fact that he could not understand 
a word of the French language. He was met at 
the depot by a Frenchman, and the driver of the 
cab talked to him in French. When he got to the 
hotel he found nothing but the French language 
there, and a man, with French language, took him 
to his couch at night, and he was almost exhausted 
because of his incapacity to understand anything 
that was being said to him, and in sad mind he went 
to sleep. In the morning he woke up, and he heard 
the chanticleer crow, and he said, " Thank goodness, 
there's some English at last." And what a relief it 
is, after hearing some men talk in learned techni- 
calities, foreign to our capacity, to suddenly hear 
something the plainest people can understand ! I 
know only of one use for words, and that is, to let 
men know what you mean. 

4382. PREACHING, Right subject for. Charles 
Dickens eight years ago went into the Victoria 
Theatre, in the east end of London. He sat look- 
ing in at the door, and an English clergyman was 
preaching, telling the story of converting a philo- 
sopher. Mr. Dickens, whose heart grew tenderer 
as he drew nearer to the grave, looked in and said, 
" Looking in at the door out of the mire and dust 
of my way of life, I hear the story of your saved 
philosopher; but," said he, "when a man goes to 
London that will take the story of the dying thief 
on the cross, v/hom Jesus forgave, and preach that 
in London, it will be a sight to see." 

4383. PREACHING, scolding. "Ma," said a 
little girl to her mother on returning from church, 
'•'I like our preacher when he comes to see us, but 
I don't like to hear him preach." On being asked 
why, the response was, " His preaching sounded like 
scolding all the time." — The Preacher s Lantern. 

4384. PREACHING, Secret of power in. Charles 
G. Finney used to discover that sometimes his preach- 
ing was mighty in its influence to convict and convert 
sinners. At other times he seemed to be firing only 
blank cartridges. The results depended entirely 
upon his own spiritual condition, upon his nearness 
to or his absence from God. When he was in close 
communion with God the currents of power were 
mighty and irresistible. When his connection with 
the Lord ceased, either through unbelief or unworthy 
living, his lifting power was gone. Drawing nigh 
to God was invariably the most effectual way to 
draw the impenitent. — Quyler. 

4385. PREACHING, Sensational. Ministers who 
advertise vulgar or irreverent topics do not them- 
selves — as they justly should — suffer all the conse- 



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quences of their folly. Their brethren of the same 
denomination are often scandalised by it. Said a 
worthy citizen to a minister of another sect, " I am 
glad to make your acquaintance. I had conceived 
a prejudice against you. Your neighbour preached 
on 1 How Jonah felt when the whale swallowed him." 
and on 'Where Samson got his foxes,' and on 'What 
a woman will do when she gets mad,' and on 'A 
little man who was too much for a big one,' and ' I 
thought you were all of the same sort.' " Crowds 
drawn by such catch-penny tricks do no good to the 
local church, but much harm, and often are a great 
hindrance to the progress of the denomination in 
the whole region. — Christian Advocate. 

4386. PREACHING, should be interesting. A 

minister who was finding fault with one of his elders 
for falling asleep so often in church said to him, 
"You should take a pinch of snuff, and it would 
help to keep you awake." His elder's answer was, 
"It would be far better, I think, sir, if you would 
put a pinch o' snuff in your sermons." — James 
Douglas, Ph.D. 

4387. PREACHING, Simplicity in. Arthur 

Helps tells a story of an illiterate soldier at the 
chapel of Lord Morpeth's castle in Ireland. When- 
ever Archbishop Whately came to preach it was 
observed that this rough private was always in his 
place, mouth open, as if in sympathy with his ears. 
Some of the gentlemen playfully took him to task 
for it, supposing it was due to the usual vulgar 
admiration of a celebrity. But the man had a 
better reason, and was able to give it. He said, 
" That isn't it at all. The Archbishop is easy to 
understand. There are no fine words in him. A 
fellow like me, now, can follow along and take every 
bit of it in." 

4388. PREACHING, Simplicity necessary in. 

The first thing is to make your sermon plain. Mr. 
Bloomfield preached on the text, " The fool hath said 
in his heart, There is no God." Wishing to find 
out how it pleased his people, he called a poor foolish 
man to the pulpit, and asked him how he liked the 
sermon. The reply, which made Bloomfield a sadder 
and a wiser man, was, "Well, sir, I must say that 
I can't agree with you. In spite of all you've said, 
I think there must be a God." 

4389. PREACHING, Soft. Robert Hall was 
once asked by a friend, "What do you think of Mr. 
B ?" "Why, sir," replied Hall, "he is a re- 
markable man — a very remarkable man in his line ; 
mark me, I say in his line, sir." " And pray, sir, 
what may you consider to be his line ? " "Why," 

replied Hall, "Mr. B is a remarkably good 

sAe-preacher, sir ; soft preaching is his line, sir." — 
Clerical Anecdotes. 

4390. PREACHING, Solemnity in. A Mr. 

Madan, who had been educated for the bar, being 
a great mimic, was desired one evening by some 
wicked companions to go and hear the Rev. John 
Wesley, who, they were told, was to preach in 
the neighbourhood, and then return and exhibit 
his manner and discourse for their entertainment. 
Accordingly he went to the meeting with this 
intention ; when, just as he entered the place, Mr. 
Wesley named as his text, " Prepare to meet thy 
God," with a solemnity of accent that struck the 
young man very forcibly, inspiring a seriousness 
which continued to increase as the good man pro- 



ceeded in exhorting his hearers to repentance. On 
returning from the meeting Mr. Madan was accosted 
by his acquaintances, "Have you taken off the old 
Methodist?" "No, gentlemen," he replied, "but 
he has taken me off/" 

4391. PREACHING, Subjects of. An eminent 

minister of New York said to me some time ago, 
" I have a very large audience, but they are all 
Christians. I can't get the worldly people to come 
in and listen to me. I hear that a good many 
worldly people come to hear you. You must preach 
some very strange things. What did you preach 
about yesterday ? " " Well," I replied, " I preached 
yesterday morning on, 1 Seek ye the Lord while He 
may be found ; ' and in the evening I preached 
about, * Strive to enter in at the strait gate.' " 
Said he, " Is that all ? " " Yes," I replied ; "that 
is all." — Talmaye. 

4392. ^ PREACHING, Sycophancy in. " We shall 
all die," said a French court preacher ; " almost 
all," the sycophant added, turning towards the spot- 
where sat the king. 

4393. PREACHING, the right and wrong sort. 

The different effects produced by pulpit eloquence 
are well described by the following anecdote of two 
French preachers : — Le Pere Arrius said, "When 
Le Pere Bourdaloue preached at Rouen the trades- 
men forsook their shops, lawyers their clients, 
physicians their sick, and tavern-keepers their 
bars ; but when I preached the following year I 
set all things to rights — every man minded his own 
business ! " 

4394. PREACHING, Tact in. Amongst bigoted 
Roman Catholics it was no easy matter to maintain 
order, especially after destructive missiles once began 
to fly : and yet, Mr. Ouseley, by extraordinary tact, 
was sometimes enabled to finish his discourse with 
good effect. One day, while preaching at Ennis- 
corthy, the crowd became very turbulent, and brick- 
bats and stones were thrown. He stopped, and 
after a pause cried out, "Boys, dear, what's the 
matter with you to-day ? Won't you let an old man 
talk to you a little ? " " We don't want to hear a 
word out of your old head," was the prompt reply 
from one in the crowd. " But I want to tell you 
a story about one you all say you respect and love." 
"Who's that?" "The Blessed Virgin." " Och, 
and what do you know about the Blessed Virgin ? " 
" More than you think ; and I'm sure you'Jl be 
pleased with what I have to tell you, if you'll only 
listen to me." "Come, then," said another voice, 
"let us hear what he has to say about the Holy 
Mother." There was a lull, and the missionary 
began : — " There was once a young couple to be 
married, belonging to a little town called Cana. 
The people whose children were to be married 
thought it right to invite the Blessed Virgin to the 
wedding feast, and her Blessed Son too, and some 
of His disciples ; and they all thought it right to 
come. As they sat at table the Virgin Mother 
thought she saw that the wine provided for the 
entertainment began to run short. ' They have 
no wine.' 'Don't let that trouble you, Ma'am," 
said He. And in a minute or two after she, know- 
ing well what was in His good heart, said to one of 
the servants that was passing behind Him, ' What- 
soever Ee saitli unto you, do it.' Accordingly, by- 
and-by, our blessed Lord said to another of them. 



PREACHING 



( 457 ) 



PRECIPITANCY 



Till those large water-pots with water?' And, 
remembering the words of the Holy Virgin, they 
did His bidding, and said, 'Sir, they are full to 
the brim.' 'Take some, then, to the master at 
the head of the table,' He said. And they did so, 
and the master tasted it, and lo and behold you ! 
it was wine, and the best of wine too ! And there 
was plenty of it for the feast. All that, you see, 
came of the servants taking the advice of the Blessed 
Virgin, and doing what she bade them. Now, if she 
were here among us, she would give just the same 
advice to every one of us, ' Whatsoever He saith to 
you, do it.' And now I'll tell you some of the 
things He says to us. He says, ' Strive to enter 
in at the strait gate.' " And then he expounded 
clearly the nature of the gate of life, and the neces- 
sity of entering it, winding up with the words of the 
Virgin, " Whatsoever He saith unto you, do it." In 
like inauner he dwelt on other weighty words of our 
Lord, enforcing his exhortation in each instance by 
the Virgin's counsel. "But no," at last he broke 
forth — "no, with all the love and reverence you 
pretend for the Blessed Virgin, you won't take her 
advice, but will listen willingly to any drunken 
schoolmaster that will wheedle you into a public- 
house and put mischief and wickedness into your 
heads." Here he was interrupted by a voice, which 
seemed to be that of an old man, saying, " True for 
you, true for you! If you were telling lies all the 
days of your life, it's the truth you're tellin' now." 
And so the preacher was allowed to finish his dis- 
course with good effect. — Life of Gideon Ouseley 
(condensed). 

4395. PREACHING, to kindred A little native 
girl was brought from New Zealand for her edu- 
cation. She became a true Christian. After her 
education was finished she earnestly desired to re- 
turn to her fatherland. Her friends tried to per- 
suade her not to go back, saying, " Why do you 
wish to return ? You are now accustomed to England, 
and it suits your health ; besides, it is possible you 
may be shipwrecked. And even if you should get 
there safely, your people may kill you. Everybody 
will have forgotten you now." "How ? " said the 
girl; "do you think I can keep the good news all to 
myself? Can you think I can be content to have 
forgiveness and peace for myself, and everlasting 
life, and shall not return to teach my father and 
mother how they may also get it ? I will return to 
my fatherland, even if I must swim there." 

4396. PREACHING, to the common people. 

At a meeting held at Wittenberg by the leaders of 
the Reformation it was agreed that Albert Bucer 
and Luther should be the preachers. At the close 
of the services Luther requested Bucer to be his 
guest, to which Bucer readily acceded. In the 
course of the evening Luther found an opportunity 
to make his remarks on the sermon delivered by his 
sage friend. He spoke highly in its praises, but 
added, " Bucer, I can preach better than you." Such 
an observation sounded oddly to the ear of his 
friend, who, however, took it in good part, and 
readily replied, " Every person, of course, will agree 
that Luther should bear the palm." Luther imme- 
diately changed his tone of voice, and with inde- 
scribable seriousness addressed his friend to this 
effect : — " Do not mistake me, my dear brother, as 
though I spoke merely in the praise of myself. I 
am fully aware of my weakness, and am conscious 
of my inability to deliver a sermon so learned and 



judicious as the one I have heard from your lips 
this afternoon. But my method is, when I enter 
the pulpit, to look at the people that sit in the aisles ; 
because they are principally Vandals (alluding to 
the circumstance of those parts having been formerly 
overrun by hordes of savage Vandals). I keep my 
eye on the Vandals, and endeavour to preach what 
they can comprehend. But you shot over their 
heads ; your sermon was adapted for learned hearers, 
but my Vandals could not understand you. I com- 
pare them to a crying babe, who is sooner satisfied 
with the breast of its mother than with the richest 
confectioneries ; so my people are more nourished 
by the simple word of the gospel than by the 
deepest erudition, though accompanied with all the 
embellishments of eloquence." 

4397. PREACHING, Unprofitable. Painfully do 
I call to mind hearing one Sabbath evening a deliver- 
ance called a sermon, of which the theme was a 
clever inquiry as to whether an angel did actually 
descend and stir the pool at Bethesda, or whether 
it was an intermitting spring, concerning which 
Jewish superstition had invented a legend. Dying 
men and women were assembled to hear the way of 
salvation, and they were put off with such vanity 
as this ! — Spurgeon. 

4398. PREACHING, Want of point in. A sailor 

just off a whaling expedition asked where he could 
hear good preaching. On his return from church 
his friend said to him, " You do not seem to have 
liked the sermon ? " " Not much ; it was like a 
ship leaving for the whale-fishing, everything ship- 
shape — anchors, cordage, sails, all right — but there 
xoere no harpoons on board." — Clerical Library. 

4399. PRECEPTS, why given. A countryman 
remarked to the minister of his parish that the sub- 
jects of his discourse were frequently renewed, and 
although the lessons inculcated were of the most 
serious and important nature, yet he complained 
that they wanted variety. "My friend," said the 
clergyman, " for what purpose do you imagine the 
precepts are given you ? " " That we may obey them, 
I should suppose," answered the other. "You are 
right ; and have you, then, learned to practise all 
those duties which I have already recommended to 
you ? " The rustic replied that he was afraid he had 
not. "When you have," rejoined the minister, 
" either my subjects and admonitions shall be novel, 
or I will be silent. Till then silence will become you 
better than reproof." 

4400. PRECIOUSNESS, not the mere money 
value. Who would part with a ring of a dead 
friend's hair ? And yet a jeweller will give for it 
only the value of the gold. — Southey. 

4401. PRECIPITANCY, Danger of. You have 
read of that hero who, when an overwhelming force 
was in full pursuit, and all his followers were urging 
him to more rapid flight, coolly dismounted in order 
to repair a flaw in his horse's harness. Whilst 
busied with the broken buckle the distant cloud 
swept down in nearer thunder ; but just as the 
prancing hoofs and eager spears were ready to dash 
down on him, the flaw was mended, the clasp was 
fastened, the steep was mounted, and like a swooping 
falcon he had vanished from their view. The broken 
buckle would have left him on the field a dismounted 
and inglorious prisoner. The timely delay sent him 



PREFACE 



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PREPARATION 



in safety back to his huzzaing comrades. — Rev. J. 

Hamilton. 

4402. PREFACE, may be too long. An excel- 
lent Christian woman once heard John Howe, and 
as he took up an hour in his preface, her observation 
was, that the dear good man was so long a time in 
laying the cloth that she lost her appetite ; she did 
not think there would be any dinner after all. — 
Spurgeon. 

4403. PREJUDICE, and procrastination. When 

Emily Bronte lay a-dying she persistently declared 
until the very last that " no poisoning doctor 
should come near her." Her resolution relaxed, but 
when it was too late. The morning of her last day 
upon earth was nearing noon, and Emily was worse, 
and could now only whisper in gasps. And " now 
when it is too late," she said to Charlotte, " if you 
will send for a doctor, I will see him now." About 
two o'clock she died. — Francis Jacox. 

4404. PREJUDICE, Influence of. A man said 
to Mr. Dawson, " I like your sermons very much, 
but the after-meetings I despise. When the prayer- 
meeting begins I always go up into the gallery and 
look down, and I am disgusted." "Well," said 
Mr. Dawson, " the reason is, you go on the top of 
your neighbour's house, and look down his chimney 
to examine his fire, and, of course, you get only 
smoke in your eyes ! " — Talmage. 

4405. PREJUDICE, Overcoming. In expound- 
ing the Epistle to the Romans, Master Stafford, 
coming to that place where St. Paul saith that we 
shall overcome our enemy with well-doing, and so 
heap up hot coals upon his head, brought in an 
example, saying that he knew, in London, a great 
merchant, which merchant had a very poor neigh- 
bour ; yet, for all his poverty, he loved him very 
well, and lent him money at his need, and let him 
come to his table whensoever he would. It was 
even at that time when Dr. Colet was in trouble, 
and should have been burnt if God had not turned 
the King's heart to the contrary. Now the rich 
man began to be a Scripture man, he began to 
smell the gospel ; the poor man was a papist still. 
It chanced, on a time when the rich man talked of 
the gospel, sitting at his table, where he reproved 
popery, and such kind of things, the poor man, 
being then present, took a great displeasure against 
the rich man, insomuch that he would come no 
more to his house, he would borrow no more money 
of him, as he was wont to do beforetimes. Yea, 
and conceived such hatred and malice against him 
that he went and secured him before the bishops. 
Now the rich man, not knowing any such dis- 
pleasure, offered many times to talk with him and 
set him at quiet ; but it would not be ; the poor 
man had such a stomach that he would not vouch- 
safe to speak with him ; if he met the rich man in 
the street he would go out of his way. One time 
it happened that he met him in so narrow a street 
that he could not avoid but come near him ; yet, 
for all that, this poor man had such a stomach 
against the rich man to say that he was minded to 
go forward and not to speak with him. The rich 
man, perceiving that, catcheth him by the hand, 
and asked him saying, " Neighbour, what is come 
into your heart to take such displeasure with me ? 
What have I done against you? Tell me, and I 
will be ready at all times to make you amends." 



Finally he spake so gently, so charitably, so lovingly 
and friendly, that it wrought in the poor man's 
heart, that by-and-by he fell down upon his knees 
and asked him forgiveness. The rich man forgave 
him, and so took him again to his favour, and they 
loved as well as ever they did afore. — Latimer. 

4406. PREJUDICE, Power of. A lady who 
excelled in making wax flowers and fruit was often 
criticised severely by her friends, and her work 
decried, as she thought, tmjustly. She convicted 
them by showing an apple, which they as usual 
found fault with, one as to the shape, another as to 
colour, and so on. When they had finished, the 
lady cut the apple and ate it. 

4407. PREJUDICE, Strength of. The pride of 
the Irish in ancestry was so great that one of the 
O'Neals, being told that Barrett of Castlemone had 
been there only four hundred years, he replied, 
that he hated the clown as if he had come there 
but yesterday. — Campbell. 

4408. PREMONITION, enforced from Scripture. 

When about seventeen years of age I left home for 
the metropolis, where I lost my health and fell into 
a state of debility, with all the threatening symp- 
toms of consumption. Medical aid seemed unavail- 
ing, and but slender hopes were entertained for my 
life. One morning, as I was ruminating on the 
possibility of my recovery, my mother entered the 
room, and I heard her sigh as she looked anxiously 
into my face. The Bible was lying before me, and 
as I glanced on its open page my eye was arrested 
b}' a passage that came to my heart with a power 
not to be described. With a strength of voice that 
startled my dear parent I cried out, <f O mother, 
I shall recover ! See, here it is written ; " and I 
pointed to the memorable words which were then 
sealed upon my heart in the 17th verse of the 118th 
Psalm — "/ shall not die, but live, and declare the 
works of the Lord I " — Leif child {abridged). 

4409. PREPARATION, and trust in God. The 

Rev. Dr. , of this city, had prepared himself 

carefully upon a subject in which he was greatly 
interested. The Sunday evening came. A storm 
raged ; there would be few present, and he was 
tempted to use an old sermon, and save the last and 
best for a full house. But he remembered the advice 
of Dr. De Witt : "Never change your subject; let 
the weather change, but always adhere to your pre- 
paration ! " To a very few people he preached. 
At the close of the services a stranger came forward 
exhibiting traces of emotion, and asked the privi- 
lege of walking home with him. He regarded the 
sermon as personal, believed that his religion should 
be practical, stated that the Lord had blessed him 
" in his basket and store " beyond his highest expec- 
tations, and asked the Doctor to aid him, by his 
advice, in bestowing his riches wisely. The Doctor 
answered he knew an Orphan Society that was 
needy, but it would require a large sum to give it 
real relief — at least ten thousand dollars. The 
stranger said nothing, but, taking some cheques 
from his memorandum-book, filled up one for the 
amount. He then asked other charities that were 
really deserving. As names were given cheques 
were drawn, until he took his departure, leaving in 
the hands of the astonished preacher cheques to the 
amount of sixty-five thousand dollars. The stranger 
presented himself early the next morning. It was 



PREPARATION 



( 459 ) 



PRIDE 



to ask if there was not some other object that, on 
reflection, the Doctor could recommend as deserving 
a helping hand. He politely answered that he 
thought the matter should for the present end 
where it was ; that his gifts were already munifi- 
cent. The stranger answered, " It is the Lord's," 
and insisted. The Doctor then said that the 
Foreign Missionary Society of their own Church 
was in a strait. "What amount would give 
relief ? " He hesitated, but answered truly, " Fifty 
thousand dollars ! " A check for the amount was 
filled up. Ever since, Dr. has concerned him- 
self about his preparations, and is not troubled 
about the weather; adheres to his preparation, 
and leaves the rest to God. — New York Observer 
{condensed). 

4410. PEEPARATION, may be too elaborate. 
Washington Irving tells us of a Dutchman who, 
having to leap a ditch, went back three miles, that 
he might have a good run at it, and found himself 
so completely winded when he arrived at it again 
that he was obliged to sit down on the wrong side 
to recover his breath. — Horace Smith. 

4411. PREPARATION, Ministerial. "How is 
it that your seed comes up so soon ? " said one gar- 
dener to another. "Because I steep it," was the 
reply. We must steep all our teachings in tears, 
'* when none but God is nigh," and their growth will 
surprise and delight us. — Spurgeon. 

4412. PREPARATION, Necessity of. Von 

Bulow, the eminent pianist, is reported to have 
said, "If I stop practising for one day I notice it in 
my playing ; if I stop two days my friends notice 
it ; if I stop three days the public notice it." 

4413. PREPARATION, Necessity for. A few 

years ago the keeper of a life-saving station on the 
Atlantic coast found that his supply of powder had 
given out. The nearest village was two or three 
miles distant, and the weather was inclement. He 
concluded that it was not " worth the while to go so 
far expressly for such a trifle ; " he would wait for a 
few days before sending for a supply. That night 
a vessel was wrecked within sight of the station. 
A line could have been given to the crew, if he had 
been able to use the mortar ; but he had no powder. 
He saw the drowning men perish one by one in his 
sight, knowing that he alone was to blame. — Family 
Circle. 

4414. PREPARATION, The true. I remember 
seeing on the manuscript of one of these sermons 
on " The Thorn in the Flesh " the mark of a tear. 
It had fallen as he wrote alone in his room. — 
Stopford Brooke's Life of Robertson of Brighton. 

4415. PREPARED for death, Are you? It is 

said of the Rev. Mr. Kidd, a Scotch minister of some 
prominence, that he was very eccentric, and had his 
own way of doing things. " Just as the year was 
opening," says one of his parishioners, "I was very 
busy in my shop, when, right in the midst of my 
work, in stepped the Doctor, without knocking or 
a word of announcement. ' Did you expect me ? ' 
was his abrupt inquiry, without even waiting for a 
salutation. 'No, sir,' was my reply, 'I did not.' 
■ What if I had been Death ? ' he asked, in a solemn, 
earnest tone ; and out he stepped, as suddenly as he 
had come, and was gone almost before I knew it ! " 



4416. PRESS, The, and the pulpit. Whitefield 
was mentioned as " a young gentleman going volun- 
teer to Georgia, who had preached at St. Swithin's, 
and a collection was made afterwards of eight 
pounds instead of the usual ten shillings, three 
pounds of which were in halfpence." This notice 
vexed him very much, and he sent a request to the 
editor that he would not put him any more into his 
newspaper. The answer he received was candid, 
at any rate — " I am paid for doing it, and I will not 
lose two shillings for anybody." — /. R. Andrews. 

4417. PRESUMPTION, Danger of. A scientific 
gentleman, deputed by the Government, was, not 
many years ago, examining the scene of a fatal 
explosion. He was accompanied by the under- 
viewer of the colliery, and as they were inspecting 
the edges of a goaf (a region of foul air) it was 
observed that the " Davies " which they carried 
were "a-fire." "I suppose," said the inspector, 
"that there is a good deal of fire-damp hereabouts." 
" Thousands and thousands of cubic feet all through 
the goaf," coolly replied his companion. "Why," 
exclaimed the official, "do you mean to say that 
there is nothing but that shred of wire gauze between 
us and eternity?" "Nothing at all," replied the 
under- viewer, very composedly. " There's nothing 
here where we stand but that gauze wire to keep 
the whole mine from being blown into the air." 
The precipitate retreat of the Government official 
was instantaneous. And thus it should be with the 
sinner — his retreat from the ways of sin, those goafs of 
poisonous air, should be instantaneous. Sir Humphry 
Davy's lamp was never designed as a substitute for 
caution if accidentally and unknowingly carried into 
foul air ; whereas it is often habitually and know- 
ingly carried into foul air. 

4418. PRIDE, and idleness. Nothing causes 
Osiander's pride more than his idle life ; for he 
preaches but twice a week, yet has a yearly stipend 
of four hundred guilders. — Luther. 

4419. PRIDE, and the house of God. Leslie, the 

painter, tells us of his hearing the preference ex- 
pressed by Rogers for seats in churches without 
pews opposed by a gentleman who preferred pews, 
and said, " If there were seats only, I might find 
myself sitting by my coachman. " Rogers replied, 
"And perhaps you may be glad to find yourself 
beside him in the next world." — Francis Jacox. 

4420. PRIDE, goes before a fall It is said that 
at the Centennial Exhibition held in Philadelphia 
a certain member of the City Council arrived on 
the morning of the opening day in elegant attire. 
With a capacious chest, which displayed white vest, 
spotless linen, and heavy gold watch-chain, the new- 
comer evidently intended to impress everybody with 
the importance of his civic dignity. Addressing the 
keeper of the turnstile, who evidently had taken 
stock of the elaborate "get up" of the official, he 
remarked, "I'm Councillor Thompson." Quietly 
eyeing the man of aldermanic girth from head to 
foot, the gatekeeper replied, "Ah, well, you'll do. 
Pay your dollar ; you may pass in." 

4421. PRIDE, in spiritual things. I once uttered 
the Lord's Prayer without a wandering thought, 
and it was the worst prayer I ever offered. I was on 
this account as proud as the DeviL — Romaine. 

4422. PRIDE, Sign of. A lady once asked a 
minister whether a person might not be fond of dress 



PRIDE 



( 460 ) 



PRISON 



and ornaments without being proud. "Madam," 
said he, " when you see the fox's tail peeping out of 
the hole, you may be sure the fox is within." — 
Clerical Library. 

4423. PRIDE, Spiritual. Amid the changes of 
this world, I have seen a man who, having known 
better days, had been nursed by luxury, and reared 
in the lap of fulness, outlive his good fortune, and 
sink down into the baseness and meanness of the 
deepest poverty — in such a case it seems to be with 
men as with plants. Naturalists find it much less 
easy to teach a mountain flower to accommodate 
itself to a low locality than to persuade one which 
by birth belongs to the valleys to live and thrive 
at a lofty elevation ; so there seems nothing more 
difficult to men than to descend gracefully. . . . And 
thus I have seen such an one as I have described, 
when he had lost his wealth, retain his vanity, con- 
tinuing proud in spirit when he had become poor in 
circumstances. So it is with us in our lost and low 
estate ; spiritually poor, we are spiritually proud, 
saying, " I am rich and increased in goods, and have 
need of nothing," while we are wretched, and miser- 
able, and poor, and blind, and naked. — Guthrie. 

4424. PRIDE, Spiritual. The proud Duke of 
Somerset intimated his commands to his servants 
by signs, not condescending to speak to such base 
beings ; his children never sat down in his presence, 
and when he slept in the afternoon one of his 
daughters stood on each side of him during his 
august slumbers. When proud Somersets get into 
the ministry they affect dignity in other ways 
almost equally absurd. " Stand by ; I am holier 
than thou," is written across their foreheads. — 
Spurgeon. 

4425. PRIDE, under anassumedhumility. There 
was a story in old times told of a severe, cynical 
philosopher visiting the house of one who was far 
his superior in genius and in modesty. He found 
the good philosopher living in a comfortable house, 
with easy-chairs and pleasant pictures around him ; 
and he came in with his feet stained with dust and 
mud, and said as he walked upon the beautiful 
carpets, "Thus I trample on the pride of Plato." 
The good philosopher paid no attention at first, but 
repaid the visit, and when he saw the ragged furni- 
ture and scanty coverings of the floor of the house 
in which the other ostentatiously lived, he said, " / 
see the pride of Diogenes through the holes in his 
carpet." — Dean Stanley. 

4426. PRIESTS, A Romish estimate of. As 

Melanchthon insisted with the Archbishop of Salz- 
burg on the necessity of a reform of the clergy, 
" Well ! and how can you wish to reform us ? " said 
the latter abruptly ; " we priests have always been 
good for nothing." — D'Aubigne. 

4427. PRINCIPLE, Faithfulness to. At a recent 
marriage feast the bridegroom was asked how he 
first met with his charming bride. He said in reply, 
"A year ago I was one of a large dinner-party of 
ladies and gentlemen at which a young lady was 
observed not to drink any wine. Our host noticed 
it, and invited her by name to drink a glass of wine 
with him. She, however, had the courage to de- 
cline, saying at the same time that she did so on 
principle. Nothing more was said. Her decision 
of character deeply impressed me. I sought an 
introduction to her, satisfied that one of her prin- 



ciples at least would tend to make a good companion, 
I became a teetotaler myself, and now she has just 
become my wife." 

4428. PRINCIPLE, Holding to. The lady in 
Millais' famous picture would fain save her lover's 
life from the massacre of Bartholomew by binding 
the popish badge around his arm ; he kisses her 
for her love, but firmly removes the badge. So, 
when the dearest friends we have, out of mistaken 
tenderness, would persuade us to avoid persecution 
by relinquishing principle and doing as others do, 
we should thank them for their love, but with un- 
bending decision refuse to be numbered with the 
world. — Christian Age. 

4429. PRINCIPLE, Want of. The painter Hay don 
said, " Wilkie's system was Wellington's — principle 
and produce the groundwork of risk. Mine," says 
he, " was Napoleon's — audacity, with a defiance of 
principle, if principle is in the way. I get into 
prison " (and, poor fellow ! he killed himself soon 
after) ; " Napoleon died at St. Helena ; Wellington 
is living and honoured ; Wilkie has secured a com- 
petency ; while I am poor and necessitous as ever." — 
J. B. Gough. 

4430. PRINCIPLES, Holding to. When a friend, 
who had co-operated with him on many public occa- 
sions, asked Dr. Hamilton on his death-bed, " Do 
you hold all your great principles clear and firm to 
the last ? " the eye of the dying man kindled and 
opened wide, while he said with extraordinary 
emphasis, " Oh yes, my principles / If those prin- 
ciples fail, everything fails." 

4431. PRINCIPLES, Steadiness of. The King 
(George III.) himself, having been told of a gentle- 
man of family and fortune in Perthshire who had 
not merely refused to take the oath of allegiance to 
him, but had never permitted him to be named as 
king in his presence — "Carry my compliments to 
him," said the King, "but — what — stop — no— he 
may perhaps not receive my compliments as King 
of England. Give him the Elector of Hanover's 
compliments, and tell him that he respects the steadi- 
ness of his principles." — Percy Anecdotes. 

4432. PRINCIPLES, Tried. I have a shelf in 
my study of tried authors, and one in my mind for 
tried principles and characters. When an author 
has stood a thorough examination, I put him on the 
shelf. When I have fully made up my mind on a 
principle, I put it on a shelf. A hundred subtle 
objections may be brought against this principle ; 
but my principle is on the shelf. Generally, I may 
be able to recall the reasons which weighed with me 
to put it there ; but even if not, I am not to be sent 
out to sea again. Time was when I saw through 
and detected all the subtleties that can be brought 
against it. I have past evidence of having been 
full v convinced ; and there on the shelf it shall lie." 
—Cecil. 

4433. PRISON, a palace for Christ. When 
Samuel Rutherford was sentenced to imprisonment 
in the city of Aberdeen "for righteousness' sake," 
he wrote to a friend : — " The Lord is with me; I care 
not what man can do. I burden no man, and I want 
nothing. No king is better provided than I am. 
Sweet, sweet and easy is the cross of my Lord. All 
men I look in the face, of whatsoever rank ; nobles 
and poor, acquaintance and strangers, are friendly 



PRIVILEGES. 



( 46i ) 



PRODIGAL 



to me. My Well-beloved is kinder and more warm 
than ordinary, and cometh and visiteth my soul ; 
my chains are over-gilded with gold. No pen, no 
words, no engine, can express to you the loveliness 
of my only, only Lord Jesus. Thus, in haste, I 
make for my palace at Aberdeen. " 

4434. PRIVILEGES, and opportunities, Neglect 
of. The Russian peasantry have a curious tradi- 
tion. It is, that an old woman, the Baboushka, 
was at work in her house when the wise men from 
the East passed on their way to find the Christ- 
child. " Come with us." they said, " we have seen 
His star in the East, and go to worship Him." " / 
will come, but not now," she answered ; "I have my 
house to set in order ; when that is done I wiil 
follow and find Him." But when her work was 
done the three kings had passed on their way across 
the desert, and the star shone no more in the 
darkened heavens. She never saw the Christ- 
child, but she is living and searching for Him still ; 
for His sake she takes care of all His children. It 
is she who in Russian and Italian houses is believed 
to fill the stockings and dress the tree on Christmas 
morn. The children are awakened by the cry of 
" Behold the Baboushka ! " and spring up, hoping 
to see her before she vanished out of the window. 
She fancies, the tradition goes, that in each poor 
little one whom she warms and feeds she may find 
the Christ-child whom she neglected ages ago, but 
is doomed to eternal disappointment. 

4435. PRIVILEGES, Unused. A poor woman 
visited a doctor, who gave her a prescription, request- 
ing her to call again in a week. She called, and he 
found the poor creature was not at all better, at 
which he expressed surprise. The prescription was 
asked for, and not having any druggist's stamp, it 
was soon discovered that it had not been used. Is 
it not so men' deal with the teaching and doctrines 
of God's Word ? They keep unused what otherwise 
would be a blessing for time and for eternity. — B. 

4436. PROCRASTINATION, Danger of. An 

old man once said to his pastor, " When I was 
seventeen I began to feel deeply at times, and this 
continued for two or three years ; but / determined 
to put it off till I should be settled in life. After I 
1 was married I reflected that the time had come when 
I had promised to attend to religion ; but I had 
bought this farm, and I thought it would not suit 
me to become religious till it was paid for, as some 
time would have to be devoted to attend church, 
and also some expense. I then resolved to put it 
off ten years ; but when the ten years came round 
/ thought no more about it. I often try to think, 
■] but I cannot keep my mind on the subject one 
moment." The pastor urged him, by all the terrors 
of dying an enemy of God, to set about the work of 
repentance. " It is too late," said he ; "I believe 
my. doom is sealed; and it is just that it should 
be so, for the Spirit strove long with me, but I 
refused." The pastor turned to his children, young 
men and young women, who were around him, 
and entreated them not to put off the subject of 
religion or grieve the Spirit of God in their youth- 
ful days. The old man added, "Mind that. 'If 
I had attended to it then, it would have been well 
with me to-day ; but now it is too late.' " — Clerical 
Library. 

4437. PROCRASTINATION, Danger of. A 

gentleman wishing to convey a gentle reproof, to- 



gether with a useful lesson, to his gardener, who 
had neglected to prop a valuable tree until the 
wind had damaged it, said, "You see, gardener, 
the danger of putting off from day to day the doing 
any necessary work. Yet it is in this way foolish 
men defer their repentance until, in some unex- 
pected moment, the wind of death comes, and blow* 
them into eternity." 

4438. PROCRASTINATION, Reasons for. " Will 
you go with me to hear our minister to-day ? " said 
a serious youth, in humble life, to his younger 
brother. "Not to-day," was the answer; "cer- 
tainly not to-day." " Why not to-day ? " asked the 
other. " Because next week is the fair. I am sure 
he will preach against it to-day, and then I should 
not enjoy the fair at all, for I should go with a 
sting in my conscience^* 

4439. PROCRASTINATION, Seriousness of. It 

is a solemn thing to say to-morrow when God saya 
to-day ; for man's to-morrow and God's to-day never 
meet. The word that comes from the eternal 
throne is now, and it is a man's own choice that 
fixes his doom. — Duncan Mathieson. 

4440. PROCRASTINATION, Sin of. There was 
a man in Chicago who twice determined to give his 
heart to God, but never had the courage to acknow- 
ledge Christ before his ungodly companions. When 
recovering from a long sickness, he still refused to 
come out boldly on the side of Christ, saying, " Not 
yet ; / have got a fresh lease of life. I can't be a 
Christian in Chicago. I am going to take a farm 
in Michigan, and then I will profess Christ." I 
asked him, " How dare you take the risk ? " He 
said, " I will risk it ; don't you trouble yourself any 
more about my soul, Mr. Moody. I have made up 
my mind." I never left a man with a sadder heart 
in my life. The very next week he was stricken 
down with the same disease. His wife sent for me, 
and she said, " He don't want to see you, but I can't 
bear that he should die in such an awful state of 
mind. He says, 'My damnation is sealed, and I 
shall be in hell in a week.' " I tried to talk and 
pray with him, but it was no use ; he said his heart 
was as hard as a stone. "Pray for my wife and 
my children, but don't waste your time praying for 
me." His last words were, "The harvest is past, 
the summer is ended, and I am not saved ; " and 
then the angels bore him away to judgment. — 
Moody. 

4441. PROCRASTINATION, Sin the cause of. 

Philidas purposely invited the chiefs of the oligarchy 
and the Spartan commanders to a magnificent supper, 
where he promised to regale his guests with the 
company of some of the handsomest of the Theban 
courtesans. While the guests, warm with wine, 
eagerly called for the introduction of the ladies, a 
courtier arrived from Athens and brought a letter 
to Archias, the chief governor, desiring it to be read 
as containing important business (news of the plot). 
" This is no time," said the voluptuary, " to trouble 
us with business ; we shall consider of that to-morrow." 
Meantime Pleopidas and his companions, dressed in 
female attire, entered the hall, and each drawing a 
dagger from under his robe, massacred the governor 
and the whole of the Spartan officers before they 
had time to stand upon their defence. — Tytier. 

4442. PRODIGAL, Hardness of. A young man 
in New York city, whose father I knew, was a 



PRODIGAL 



{ 462 ) 



PROFANITY 



great prodigal, and had broken his mother's heart, 
and brought her down to the grave in sorrow. 
Every night he was out carousing with boon com- 
panions. The father's heart was nearly broken too, 
and one night, a few weeks after the mother's death, 
the young man was just starting out ; the old man 
said, " My son, I want one favour of you. I would 
like you to stay at home and spend one night with 
me." The young man said he did not want to stay, 
it was so gloomy. " But," said the father, " will 
you not stay and gratify your aged father ? You 
know your conduct killed your poor mother. My 
boy, won't you stay ? " The old man pleaded with 
him, and even begged him to stay ; but he said, 
"No, I am not going to stay at home." The old 
father put forth one more effort to save his prodigal 
boy, and he threw himself down before him in the 
hall. What did that son do ? He just leaped 
over his father's body, and went out to join his com- 
rades. There is not one of you but would say, 
" That was an ungrateful wretch, not fit to live." 
Ah, sinner, what would you do with Christ in such 
a case ? Why, many of you, I believe, if He were 
to throw Himself down before you and plead with 
you, would step right over Him. — Moody. 

4443. PRODIGAL, Pleading with. A lady be- 
hind me had shown some emotion ; but when, in 
portraying the relation between Christ and the sin- 
ner, Mr. Beecher said, " Christ stands like a father 
to his prodigal son, and He says, 1 My son, my son, 
let the past all be sunk between us, and we will be to 
each other as in days gone by — you shall love Me, 
and I will love you, and we will live together as we 
used to do,' " her feelings broke over control, and 
she wept aloud. A young Englishman sat by me, 
who had been prevailed upon to attend church in- 
stead of a social circle. His lip quivered in effort 
to restrain emotion ; but it would not do ; the tears 
started from his eyes, he was overcome. And it 
seemed to me that a person who had never seen a 
Bible could from that sermon have apprehended the 
essential truths of Christianity. 

4444. PRODIGAL, Returning. On one occasion, 
when preaching on the returning prodigal, Mr. 
Dawson paused, looked at the door, and shouted 
out, after he had depicted him in his wretchedness, 
"Yonder he comes, slipshod ! Make way — make 
way — make way there." Such was the approach to 
reality, that a considerable part of the congregation 
turned to the door, some rising on their feet, under 
the momentary impression that some one was enter- 
ing the chapel in the state described. In the same 
sermon, paraphrasing the father's reply to the son 
that was angry and would not go in, he said, " Be 
not offended ; surely a calf may do for a prodigal, 
shoes for a prodigal, a ring and a robe for a prodigal, 
but all I have is thine."— Clerical Library. 

4445. PRODIGAL son, Parable of. I asked a 
young woman upon the street, "What portion of 
the Scripture did you the most good ? " She re- 
plied, " That which does all men good — the parable 
of the prodigal son. It is so pleasant, so plain ! 
There stands the father with outstretched arms. 
It is wonderful, the love of Jesus Christ for the 
sinner ! " — Ralph Wells. 

4446. PRODIGAL son, History of. I heard of a 
eity missionary in London who always was in the 
habit of reading this Scriptural story if at any time 



he gained access to the roughs of the metropolis — 
" A certain man had two sons ! " Their attention 
was immediately aroused. On one occasion he was 
interrupted by the running remarks of an impulsive 
youth, a London thief, who had evidently never 
heard the story before. When he read the younger 
son's request " for the portion of goods that fell 
to him," his astonished hearer interpolated, " Cool 
that — rather cool / " When he came to the story of 
his subsequent degradation and want, " Served him 
right," was the ejaculation. But when he heard 
the account of the prodigal's reception by his father, 
the impressed and delighted listener exclaimed, as 
the tears rolled down his cheeks, " Oh, what a good 
old cove ! " At the close of the service he waited 
on the missionary with this strange request, " Will 
you come and read that ere account o' the kind old 
cove to some fellows I know, that would get summat 
o' good from it like me ? " When the missionary 
expressed his readiness to go, the only stipulation 
added was, that he would bring no bobbies, for 
the bobbies knew them all. Down in a den in 
the depths of London that missionary read that 
parable ; as of old, " publicans and sinners " had 
drawn near "to hear him." " This is the gemman 
wot has come to read us the story of the bad lad 
and the kind old cove wot I were telling ye off. 
It's a regular stunner." Thus introduced and recom- 
mended, the missionary began again : "A certain 
man had two sons." As the narrative proceeded, 
verse by verse, he who had raised the expectations 
of the company so high kept exclaiming, "Did 
ye ever hear the like of that ? Bill, wasn't I right ? 
Isn't it a regular stunner ? " But when the reader 
reached the account of the embrace and the kiss 
the marks of approbation from all the auditors, to 
whom also it was quite new, were so loud that he 
was compelled to stop. " But wait till ye hear 
what the old fellow did for him ? " was the last 
exclamation of his patron. And when they heard 
of the robe and the ring and the rejoicing they 
all rejoiced together ; for they seemed, by a kind 
of Pentecostal intuition, to conclude that even 
so would the God of the Bible treat them. — F, 
Ferguson's Prodigal Son (condensed.) 

4447. PRODIGALITY, compatible with cupi- 
dity. The character which Sallust gives of Catiline, 
that " he was covetous of other men's wealth, while 
he squandered his own," is one of very common 
occurrence. — Harris. 

4448. PRODIGALS, Folly of. Triska, a Kussian 
peasant, is said to have cut off a piece of his coat- 
sleeves to mend the elbows, and then a part of the 
skirt to mend the sleeves — a plan not unlike that of 
many prodigals who deal with their estates after a 
similar fashion. — B. 

4449. PROFANITY, rebuked. An ostler at an 
inn in Coventry, being about to do something for his 
horse, used some profane language ; when the animal 
turning round to look at Mr. Scott, he improved 
the opportunity, and said to the ostler, "Do you 
observe how my horse stares at you? He is not 
used to such bad words at home, he never hears 
an oath there, and he does not know what to make 
of it." — Whitecross. 

4450. PROFANITY, rebuked. A profane coach- 
man, pointing to one of the horses he was driving, 
said to a pious traveller, "That horse, sir, knows 



PROFESSION 



( 463 ) 



PROGRESS 



when I swear at him." "Yes," replied the tra- 
veller, " and so does One above." 

|m* 4451. PROFESSION, and practice. Dr. Hall 
tells the story of a Scotchman who sung most 
piously the hymn — 

" Were the whole realm of nature mine, 
That were a present far too small," 

and all through the singing was fumbling in his 
pocket to make sure of the smallest piece of silver 
for the contribution-box. — Christian Age. 

4452. PROFESSION, and practice. Pharmaces 
sent a crown to Caesar at the same time that he 
rebelled against him ; but Csesar returned the 
crown with this message — " Let Pharmaces return 
to his obedience first, and then I will accept the 
crown, by way of recognisance." 

4453. PROFESSION, and practice. A French 
prisoner in Algeria said to a Moor, " Why do you 
hate us so much ? " He replied by asking, " Why 
do you come to our country?'" "Because you 

I are infidels." "Indeed," said the other; "we 
worship Allah, and you often see us pray ; but we 
never see you pray. We think you are the infidels." 
— Newman Hall. 

4454. PROFESSION, Christian, Ostentation in. 

Here is a tree overlaid with blossoms ; it is not 
possible that all these should prosper ; one of them 
must needs rob the other of moisture and growth. 
Neither is it otherwise in our Christian profession ; 
a sudden and lavish ostentation of grace may fill 
the eye with wonder and the month with talk, but 
will not at the last fill the lap with fruit. — Bishop 
Hall. 

4455. PROFESSION, Enthusiastic choice of. 

When he (Professor Wilson) uttered the confident 
prediction "I shall be professor to my dying day," 
it was in no boastful spirit. He had made up his 
mind to devote his full strength to the duties of 
the office. Prom this time " The Professor " is his 
peculiar, his most prized title ; the Chair is the 
place where he feels his highest work to be. — Life 
of Professor Wilson. 

4456. PROFESSOR, The worldly. When I was 
last in one of our Scottish towns I heard of an idiot 
at the asylum who thought himself a great historic 
character. With much solemnity the poor fellow put 
himself into an impressive attitude and exclaimed, 
" I'm Sir William Wallace ! Gi'e me a bit of bacca." 
The descent from Sir William Wallace to a piece 
of tobacco was too absurd for gravity ; yet it was 
neither so absurd nor so sad as to see a professed 
ambassador of the cross, covetous, worldly, passionate, 
or sluggish. — Spurgeon. 

4457. PROFESSORS, Inconsistency of, and world- 
lings. Dr. Stuart Robinson made a good point in a 
sermon a few Sabbaths ago. He was alluding to 
the objection, made by the unconverted, to Chris- 
tianity on account of the sinful and inconsistent 
lives of professors of religion. " No wonder, " said 
the Doctor ; " they are compelled to associate with 
you, and it is a marvel of Divine grace that, with 
such associates, they are half as good as they are." 
That settles that objection. — Christian Age. 

4458. PROFESSORS, No progress with. Some 
professors are like the mill-wheel ; it goes round, 



yet still it stands in the same place where it was. 
They go the round of duties, and morning and evening 
prayers, and attend Sabbath and week-day sermons, 
which is well done ; but they are at a stand ; they 
are the same now that they were ten, twenty years ago, 
if not worse.— Ralph Erskine. 

4459. PROGRESS, apparent, not real. When 
Captain Parry and his party were in search of the 
North Pole, after travelling several days with sledges 
over a vast field of ice, on taking a careful observa- 
tion of the Pole-star, the painful discovery was made, 
that while they were apparently advancing towards 
the Pole, the ice-field on which they were travelling 
was drifting to the south, and bringing them nearer 
to the verge, not of the Pole, but of destruction. — 
Denton. 

4460. PROGRESS, heavenward. I wanted to 
reach the summit of one of the Western mountains. 
I had been told that sunrise was very beautiful when 
seen from the summit. We got up to the half-way 
house one afternoon, where we were to rest till mid- 
night, and then set out for the top. Soon a little 
party of us started with a good guide. Before a 
great while it began to rain, and then it became a 
regular storm of thunder and lightning. I thought 
there was little use in going on, and said to the 
guide, " Guess we'd better turn back ; we won't 
see anything this morning, with all these clouds." 
"Oh," said the guide, "I expect we'll soon get 
through these clouds, and get above them, and then 
we'll have a glorious view." So we went on, whilst 
the thunders were rumbling right about our ears. 
But soon we began to get above the thunder-cloud ; 
the air was quite clear, and when the sun rose we 
had a splendid view of his rays as they tinged the 
hill-tops ; and then, as the glorious sunshine began 
to break on where we stood, we could see the dark 
cloud far beneath us. That's what God's people 
want — to get into the clear air above the stormy clouds, 
and to climb higher away up to the mountain-peak. 
There you'll catch the first rays from the Sun of 
Righteousness far above the clouds and mists. — 
Moody. 

4461. PROGRESS, Law of. If the husbandman, 
disappointed at the delay which ensues before the 
blade breaks the soil, were to rake away the earth 
to examine if germination were going on, he would 
have a poor harvest. He must have "long patience " 
till he receive the early and the latter rain. The 
winter frost must mellow the seed lying in the genial 
bosom of the earth ; the rain must swell it, and the 
suns of summer mature it. So with you. It is the 
work of a long life to become a Christian. Many, 
oh ! many a time, are we tempted to say, " I make 
no progress at all. It is only failure after failure. 
Nothing grows." Now look at the sea when the 
flood is coming in. Go and stand by the sea-beach, 
and you will think that the ceaseless flux and reflux 
is but retrogression equal to the advance. But look 
again in an hour's time, and the whole ocean is 
advanced. Every advance has been beyond the last, 
and every retrograde movement has been an imper- 
ceptible trifle less than the last.— Robertson. 

4462. PROGRESS, Law of. When the terrible 
struggle of civil war (in the United States) was 
approaching its end, and the doom of slavery was 
sure, the favourite tune of the battalions of free 
black soldiers went with the words, " John Brown 
is dead, but his spirit marches on" — marking a 



PROGRESS 



{ 464 ) 



PROMISES 



grand step in the onward movement of freedom. — 
Sunday at Home. 

4463. PROGRESS. Possible. It is remembered 
as one of the liberal axioms of George III., that 
"no British subject is by necessity excluded from 
the peerage." Consistently with this sentiment, he 
once checked a man of high rank who lamented 
that a very good speaker in the Court of Aldermen 
was of a mean trade by saying, with his character- 
istic quickness, " What signifies a man's trade ? A 
man of any honest trade may make himself respect- 
able if he will." 

4464. PROGRESS, Sign of. Two hundred years 
ago there was celebrated a festival in the old town 
of Preston ; a crowd gathered together in one of 
the old streets, and the people laid the foundation- 
stone of a new building for cock-fighting. The 
occasion was attended with success, and it was 
a beautiful building, in which cock-fighting was 
carried on all the week. Some people said, "Why 
not use this place on Sunday?" and it was used 
for a Sunday-school. The church wardens were 
instructed to clear away the blood and feathers of 
the week for the school. They little knew that the 
Sunday-school of the one day was destined to beat 
out of existence the cock-fighting of the six days ; 
but it was so, and as time progressed it was used as 
a day-school, and the old building had only recently 
tumbled down. — Captain Verney. 

4465. PROMISE, A sufficient. When Fisher, 
Bishop of Rochester, came out of the Tower of 
London and saw the scaffold on which he was to 
be beheaded, he took out of his pocket a Greek 
Testament, and, looking up to heaven, he ex- 
claimed, " Now, O Lord, direct me to some passage 
which may support me through this awful scene." 
He opened the book, and his eye glanced on the 
text, " This is life eternal, that they might know Thee, 
the only true God, and Jesus Christ whom Thou hast 
sent." He instantly closed the book, and said, 
" Praised be the Lord ! this is sufficient for me and 
for eternity." 

4466. PROMISE, Cheering nature of. A bene- 
volent person gave Mr. Rowland Hill a hundred 
pounds to dispense to a poor minister ; and thinking 
it was too much to send him all at once, Mr. Hill 
forwarded five pounds in a letter, with simply these 
words within the envelope, "More to follow." In 
a few days' time the good man received another 
letter by the post — and letters by the post were 
rarities in those days ; this second messenger con- 
tained another five pounds, with the same motto, 
" And more tofoUow." A day or two after came a 
third and a fourth, and still the same promise, 
" And more to follow." Till the whole sum had 
been received the astonished minister was made 
familiar with the cheering words, "And more to 
follow." 

4467. PROMISE, Faithful to. " I know nothing 

of that man's creed," said a person of a religious 
tradesman with whom he dealt, " because I never 
asked him what he believed ; but a more honour- 
able, punctual, generous tradesman I never met 
with in my life. I would as soon take his word 
for a thousand pounds as I would another man's 
oond for a shilling. Whatever he promises he per- 
forms, and to the time also." 



4468. PROMISE to God, kept. I met some time 
ago a gentleman residing in a retired town in Kent, 
who told that he was recently confined to his house 
by indisposition and inclement weather on a wintry 
Sunday. When the rest of the family were at 
church he took up George Muller's book, in which 
he describes " The Lord's Dealings " with him. .He 
became so much interested in the author's life and 
labours, that he promised his conscience, then and 
there, that if a certain business transaction he had 
in hand resulted in a certain amount of success, he 
would send the philanthropist £100 for his Orphans' 
Home. The success was realised, and he was then 
just on the point of sending off a cheque for the 
promised amount. — Elihu Burritt. 

4469. PROMISES, alike to all. When he (Dr. 
Watts) was almost worn out by his infirmities he 
observed, in conversation with a friend, that he 
remembered an aged minister used to say that the 
most learned and knowing Christians, when they 
come to die, have only the same plain promises of 
the gospel for their support as the common and 
unlearned ; " and so," said he, " I find it. I should 
be glad," he said, "to read more, yet not in order to 
be confirmed more in the truth of the Christian 
religion, or in the truth of its promises ; for I be- 
lieve them enough to venture an eternity on them." 

4470. PROMISES, and the ne-w heart. A friend, 
writing to the Rev. John Campbell, says : — "We must 
watch against unbelief. One day, whilst I was a 
boy, my mother heard me weeping in my room at 
prayer. She asked me why. I said, 'The Lord 
will not give me a new heart.' She answered, ' Dinna 
fear that; turn to Ezekiel xxxvi. 26.' 'Ay, but,' 
said I, ' it is not said there that He will give it to 
Jock Ritchie.' " — Clerical Anecdotes. 

4471. PROMISES, Belief in. Edward Irving 
was once called to the bedside of a dying man. 
Presently he returned and beckoned one of his 
friends to accompany him. The reason was, that 
he held literally to the Scriptural promise, " If two 
of you shall agree on earth as touching anything 
that ye shall ask, it shall be done." 

4472. PROMISES, fulfilled. One asking him if 
he remembered who it was that said on his death- 
bed that God had fulfilled all the promises in the 
91st Psalm to him but the last, "His eyes shall 
see my salvation," and now he was going to receive 
the accomplishment of that, he said, "No;" and 
added, raising his voice, "But I know a man to 
whom almost all the lines of that psalm have been 
sweet ; — I think, if God ever touched my heart, He 
went through that psalm with me." — Life of Rev. 
John Brown, of Haddington. 

4473. PROMISES, Living on. Mr. Lawrence, 
who lived in the days of persecution, if he had con- 
sulted with flesh and blood, as was said of one of 
the martyrs, had "eleven good arguments against 
suffering," namely, a wife and ten children. But 
his principles enabled him to say, with humble 
confidence, on being once asked how he meant to 
maintain them, " They must all live on Matt. vi. 34 : 
'Take, therefore, no thought for the morrow, for 
the morrow shall take thought for the things of 
itself. Sufficient unto the day is the evil thereof.' " 

4474. PROMISES, True. A minister going to 
church one Lord's Day morning, when the weather 



PROMISES 



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PROSPERITY 



was extremely cold and stormy, was overtaken by 
one of his neighbours, who, shivering, said to him, 
"It's very cold, sir." "Oh," replied the minister, 
u God is as good as His word still." The other, not 
apprehending his drift, asked him what he meant. 
" Mean," replied he ; " why, He promised about three 
thousand years ago, and still He makes His word 
good, that 'while the earth remaineth, seed time 
and harvest, and cold and heat, shall not cease.' " — 
Whitecross. 

4475. PROMISES, Unchanging nature of. Look- 
ing towards the head of the bed (when visiting a 
person suffering from religious despondency), I ob- 
served upon the curtains several pieces of paper 
carefully pinned here and there, and apparently 
written upon. Though I suspected what might be 
the nature of their contents, I said, with apparent 
surprise and abruptness, " What are these papers ? " 
"O sir," said the burdened man, "they are texts 
of Scripture." "But what texts?" I quickly re- 
joined. " Sir," he added, with a slow and faltering 
voice, " they are promises." " Promises ! But what 
business have they here ? You say you are a cast- 
away from God's favour, an utter alien from His 
friendship, that all your religion was a delusion, 
that you have no interest in one of the promises, 
and can look for nothing but to be an eternal monu- 
ment of the Divine displeasure. Why, then, should 
you have these texts and promises of Scripture per- 
petually around you, when you have no sort of 
interest in the religion they represent or in the 
Saviour they reveal ? The two things do not agree 
together. Either your despondency is excessive and 
undue, or those promises have no business there. 
Let me take them away." "No, sir ; no, sir," said 
the sufferer ; " do not take them away. I love to see 
them. I had an interest in them once, and they are 
still precious ; the memorial of them is sweet, though 
the enjoyment of them is wholly gone." Upon this 
I altered my tone, and said, with the tenderness I 
really felt, "But, my dear friend, are you not aware 
that the truths are the same as ever, and your mind 
clings as tenaciously as ever to those truths, and the 
Author of all those truths is ' the same yesterday, 
and to-day, and for ever ' ? All the difference, 
therefore, arises from your diseased apprehensions 
of things ; and you are confounding the decay of 
consolation with the decay of piety. Recollect that 
while these truths are precious to you, the emotions 
with which you still cherish the remembrance of 
them are precious in God's sight ; and whilst you 
have your memorials of the past, God has His 
memorials too ! He says, ' Yea, I have graven thee 
•on the palms of my hands ; thy walls are continually 
before me ; ' ' The mountains shall depart, and the 
hills be removed, but my loving kindness shall not 
depart from thee, neither shall the covenant of my 
peace be removed, saith the Lord that hath mercy 
on thee! '"—i)r. M ( AU. 

4476. PROMPTNESS, in doing good. Quick 
must be the hand if an impression is to be made 
upon the melted wax. Once let the wax cool and 
you will press the seal in vain. Cold and hard it 
will be in a few moments, therefore let the work be 
quickly done. When men's hearts are melted under 
the preaching of the Word, or by sickness or the 
loss of friends, believers should be very eager to 
stamp the truth upon the prepared mind. Such 
opportunities are to be seized with holy eagerness. 
— Spurgeon. 



4477. PROPHECY, Influence of. I was visited 
by a very distinguished young Israelite who had 
seen me distributing the sacred volume, and I pro- 
posed that we should read a portion of Scripture 
together. He agreed on the condition that it should 
be from the Old Testament, and I read the fifty-third 
chapter of Isaiah. " But," said he, " that is in the 
New Testament." "No, no," I replied. "There, 
take the book. Read it with that true heart which 
I perceive in you, and you will find what you seek." 
He has found his Saviour, has accepted Him, and 
confesses Him with joy. — Pasteur Hirsch. 

4478. PROPHECY, too often interpreted by 
imagination. All along the Oker Thai, in the 
Hartz, there are huge rocks towering up among the 
fir-clad hills, to which the peasants have appended 
names according as they fancy them to bear resem- 
blance to chairs, horses, cobblers, or cocked hats. 
The likeness in most cases is such as only fancy 
can make out when she is in her most vigorous 
mood; nevertheless this rock must needs be called a 
man, and that a church, and there has no doubt 
been many a quarrel between rival observers who 
have discovered each a different image in the one 
pile of rock ; yet the stones are not churches, chairs, 
or cobblers, and the whole business is childish and 
nonsensical. Interpreters of prophecy during the 
last few centuries have been most of them in the 
same position ; one of them sees in the sublimities 
of the Revelation the form of Louis Napoleon, where 
two or three hundred years ago half Christendom 
saw the Pope, and the other half Martin Luther. 
The other day one of the seers saw Sebastopol in 
the prophecies, and now another detects the Suez 
Canal, and we feel pretty sure that the Council at 
Rome will soon be spied out in Daniel or Ezekiel. 
The fact is, when fancy is their guide men wander 
as in a maze. — Spurgeon. 

4479. PROPHECY, True. A traveller in a stage- 
coach attempted to divert the company and display 
his hostility to the Scriptures by throwing them 
into ridicule. "As to the prophecies," said he, in 
particular, " they were all written after the events 
took place." A minister in the coach, who had 
previously been silent, replied, " Sir, I must beg 
leave to mention one remarkable prophecy as an 
exception : ' Know this first, that there shall come 
in the latter days scoffers.' " — Rev. J. Field. 

4480. PROSPERITY, not unattended with fear. 

The first Augustus sat once every year at his palace 
gate in the posture of a beggar with his hand 
stretched but for charity, to propitiate Nemesis, who 
was regarded as the perpetual attendant on good 
fortune. 

4481. PROSPERITY, rightly estimated. Some 
years ago, when I was preaching at Bristol, amongst 
other notes I received to pray for individuals one 
was this—" A person earnestly desires the prayers 
of the congregation who is prospering in trade.'' 
u Ah," said I to myself, " here is a man who knows 
something of his own heart ; here is a man who 
has read the Scriptures to some purpose." — Jay. 

4482. PROSPERITY, Valuing. A King was 
sitting in a vessel with a Persian slave. The boy 
began to cry, and would not be pacified. The King's 
diversion was interrupted. A philosopher who was 
in the ship said, " If you will command me, I will 
silence him." The King replied, " It will be an act 

2 G 



PROTECTION 



[[ 466 ) 



PROVIDENCE 



of great kindness." The philosopher ordered them 
to throw the lad into the sea ; and after several 
plunges they laid hold of the hair of his head and 
dragged him into the ship. When he got out of 
the water he sat down quietly in a corner of the 
vessel. The King was pleased, and asked how this 
was brought about. The philosopher replied, "At 
first he had never experienced the danger of being 
drowned; neither knew he the safety of a ship." 
In like manner he knoiveth the value of prosperity 
who hath encountered adversity. —Knight. 

4483. PROTECTION, God's. When Felix, of 
Nola, was hotly pursued by murderers he took 
refuge in a cave, and instantly over the rift of it 
the spiders wove their webs, and seeing this, the 
murderers passed by. Then said the saint, " Where 
God is not, a wall is but a spider's web ; where God 
is, a spider's web is as a wall." — Farrar. 

4484. PROTESTANTISM, Source of. The term 
Protestantism reminds us of the prompt answer 
which was given by Wilkes, who, being asked by a 
Romanist, "Where was your Church before Luther?" 
replied, " Wliere was your face before you washed it 
this morning ? " — Clerical Anecdotes. 

4485. PROTESTANTISM/where found. While 
Sir Henry Wotton was in Italy, as ambassador of 
James I. at the court of Venice, a Roman Catholic 
asked him, " Where was your religion to be found 
before Luther ? " To which Sir Henry replied, 
" My religion was to be found then, where yours 
is not to be found now, in the written Word of 
God." 

4486. PROVIDENCE, and its appointments. 

Old David Hope lived on a little farm close by 
Solway shore — a wet country with late harvests, 
which are sometimes incredibly difficult to save — 
ten days continuously pouring, then a day, perhaps 
two days, of drought, part of them, it may be, of 
high roaring wind ; during which the moments are 
golden for you, and perhaps you had better work 
all night, as presently there will be deluges again. 
David's stuff, one such morning, was all standing 
dry, ready to be saved still if he stood to it, which 
was very much his intention. Breakfast, whole- 
some hasty porridge, was soon over, and next in 
course came family worship, what they called 
taking the book, i.e., taking your Bible, psalm and 
chapter always part of the service. David was 
putting on his spectacles when somebody rushed in. 
" Such a raging wind will drive the stooks (shocks) 
into the sea if let alone." "Wind!" answered 
David. " Wind canna get ae straw that has been 
appointed mine. Sit down and let us worship God." 
— Carlyle. 

4487. PROVIDENCE, and man's duty. It is 

related that the celebrated Welsh preacher, Christ- 
mas Evans, was once discussing the potato question 
with his thrifty, diligent wife, and perhaps in a 
playful, but still in a characteristic way, said to 
her, " Catherine, you never mind the potatoes ; 
put your trust in Providence and all will be well." 
"I'll tell you what we'll do, Christmas," replied 
Catherine ; " you go and sit down on the top of 
Moelly Gest, waiting for Providence, and Ftt go 
and hoe the potatoes ; and we shall see to which of 
us Providence will come first." 

4488. PROVIDENCE, A remarkable. When a 



friend of mine was an apprentice the Civil War began. 
His inclination led him into the army, where he had 
a captain's commission. It was fashionable for all the 
men of the army to carry a Bible with them ; this, 
therefore, he and many others did, who yet made 
little use of it, and hardly had any sense of religion. 
At length he was commanded, with his company, 
to storm a strong fort, wherein they were for a short 
time exposed to the thickest of the enemy's fire. 
When over he found that a musket- ball had lodged 
in his Bible, which was in his pocket, upon such a 
part of his body that the shot must necessarily have 
proved mortal had it not been for this seasonable 
and well-placed piece of armour. Upon a nearer 
observation he found the ball had found its way so 
far in the Bible as to rest directly upon that part 
of the first unbroken leaf where the words of my 
text are found. It was Eccles. xi. 9 : — "Rejoice, 
young man, in thy youth, and let thy heart cheer 
thee in the days of thy youth, and walk in the ways 
of thine heart, and in the sight of thine eyes : but 
know thou, that for all these things God will bring 
thee into judgment." This made the deepest and 
best impression on his mind ; and, by the grace of 
God, he from that time attended religion in earnest. 
— Br. John Evans. 

4489. PROVIDENCE, an inheritance. Richard 
Boyle (generally called the Great Earl of Cork), it 
is said, outlived most of those who had known the 
meanness of his beginning ; but he delighted to re- 
member it himself, and even took pains to preserve 
the memory of it to posterity in the motto which 
he always used, and which he caused to be placed 
on his tomb, viz., " God's Providence is my inheri- 
tance." A noble motto truly ! 

4490. PROVIDENCE, and man's greed. I re- 
member that terrible accident which occurred on the 
Thames — the sinking of the " Princess Alice " steam- 
boat. It appalled everybody, and we called it a 
"mysterious providence." I remember reading in 
the newspapers that when the collision occurred the 
boat " cracked and crumbled like a matchbox " — that 
was the sentence used. Why did it do so ? Not 
by a special providence, but because it was built 
like a matchbox — as slim and as flimsy ; and the 
providence that ended so fatally was, as usual, not 
the providence of God, but the reckless greed of 
man. — J. Jackson Wray. 

4491. PROVIDENCE, and natural laws. A 

vessel was six months on the way from Liverpool 
to the Bermudas. Fogs enveloped it, winds sent 
it hither and thither, captain and mate lost their 
reckoning, the vessel sprang a leak, and was given 
up in despair. Crew and passengers were reduced 
to a few drops of water and one potato a day. Only 
one man on board — a minister — held on to the hope 
of escape. Suddenly the leakage ceased and land 
was in sight — they were saved. When the ship's 
bottom was examined it was discovered that the 
leaky end of the vessel was entirely covered with 
barnacles. God had seemingly wrought a miracle 
for their salvation and yet it was brought about by 
natural means. — B. 

4492. PROVIDENCE, and second causes. A 
Christian lady, years ago, had great difficulty in 
living a life of faith, on account of second causes 
which seemed to control nearly everything tbat con- 
cerned her. The perplexity became so great that 



PROVIDENCE 



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PROVIDENCE 



at last she began to ask God to teach her the truth 
about it, whether He really was in everything or 
not. After praying this for a few days she had 
what she described as a vision. She thought she 
was in a perfectly dark place, and that there 
advanced towards her from a distance a body of 
light, which gradually surrounded and enveloped 
her and everything around her. As it approached 
a voice seemed to say, " This is the Presence of 
God — this is the Presence of God." While sur- 
rounded with this Presence all the great and 
awful things in life seemed to pass before her — fight- j 
ing armies, wicked men, raging beasts, storms and | 
pestilences, sin and suffering of every kind. She 
shrank back at first in terror, but she soon saw 
that the Presence of God so surrounded and en- 
veloped each one of these, that not a lion could 
reach out its paw, nor a bullet fly through the air, 
except as His Presence moved out of the way to 
permit it. And she saw that, let there be ever so ! 
thin a sheet, as it were, of this glorious Presence be- 
tween herself and the most terrible violence, not a 
hair of her head could be ruffled, nor anything touch 
her. unless the Presence divided to let the evil 
through. Then all the small and annoying things of 
life passed before her, and equally she saw that these 
also were so enveloped in this Presence of God, thai 
not a cross look, nor a harsh word, nor petty trial ' 
of any kind could reach her unless His Presence j 
moved out of the way to let it. Her difficulty vanished. 
God was in everything ; and to her henceforth there 
were no second causes. She saw that her life came 
to her day by day and hour by hour directly from 
His hand, let the agencies which should seem to 
control it be what they might. 

4493. PROVIDENCE, Argument for. " I believe 
in a Providence," said Victor Hugo to a company 
gathered around him in the Rue de Clichy, " be- 
cause I am a Providence myself." Asked for an ex- 
planation, the poet replied, "We caught a mouse 
yesterday evening. Its death sentence was already 
pronounced, when my little granddaughter, Jeanne, 
with eyes glistening with tears, begged for the life 
of the grey prisoner. Her mother hesitated whether 
to listen to the dear little advocate or not, and in 
her doubt said, ' Grandfather shall decide.' So 
they came to me. For a moment / held the power 
of life and death over the diminutive creature, and 
I thought the heavenly Providence may find itself 
in my situation when the fate of a being of higher 
order is to be determined. Naturally I set the 
mouse free, for when a man undertakes the role of 
Providence on a small scale he should at least 
imitate its generosity." 

4494. PROVIDENCE, Care of. Rev. J. Brown, 
of Haddington, said that his epitaph might appro- 
priately be, " Here lies one of the cares of Provi- 
dence, who early wanted both father and mother, 
and yet never missed them." 

4495. PROVIDENCE, Dealings of. Worthy 
Master Greenham tells us of a gentlewoman who, 
coming to the cottage of a poor neighbour, and see- 
ing it furnished with children, said, " Here are the 
mouths, but where is the meat ? " But not long 
after she was paid in her own coin ; for the poor 
woman, coming to her after the burial of her last, 
and then only, child, inverted the question upon her — 
" Here is the meat, but where are the mouths ? " — 
Bishop Hall. 



4496. PROVIDENCE, Deliverance by. The fol- 
lowing epitaph is said to have been copied from a 
tomb in the vicinity of Port Royal, Jamaica:— 
" Here lieth the body of Louis Caldy, Esq., a native 
of Montpelier, in France, which country he left on 
account of the Revocation. He was swallowed up 
by the earthquake which occurred at this place in 
1692, but, by the great providence of God, was, by 
a second shock, flung into the sea, where he con- 
tinued swimming till rescued by a boat, and lived 
forty years afterwards." 

4497. PROVIDENCE, Dispensations of. " I was 

walking with Wilberforce in his verandah," says a 
friend, " watching for the opening of a night- blowing 
cereus. As we stood by in expectation it suddenly 
burst wide open before us. 'It reminds me,' said 
he, as we admired its beauty, ' of the dispensations 
of Divine Providence first breaking on the glorified 
eye, when they shall fully unfold to the view, and 1 
appear as beautiful as they are complete.' " — Clerical 
Library. 

4498. PROVIDENCE, Faith in. The learned and 
pious Bernard Gilpin, being accused of heresy to the 
execrable Bishop Bonner, that monster sent down 
messengers to apprehend him. Although Mr. Gilpin 
was informed of this, he scorned to fly ; he was 
therefore apprehended, and set out for London. His 
favourite maxim was, " All things are for the best f" 
Upon this journey he broke his leg. "Is all for 
the best now ? " said one of the attendants jeeringly. 
•''I still believe so," replied the good man; and so 
it proved, for before he was sufficiently recovered to 
finish his journey Queen Mary died, and instead of 
coming to London to be burned, he returned home 
in triumph, to the no small joy of his parishioners. 

4499. PROVIDENCE, Finger of. One of the 

three letters written by the Duke of Wellington 
after the field of Waterloo was a brief note, which, 
having enumerated some who had fallen, ended thus 
— "I have escaped unhurt ; the finger of Providence 
was on me." — Biblical Museum. 

4500. PROVIDENCE, Guidance from. Dr. Bedell 
relates, that while Bishop Chase, of Ohio, was at the 
house of a Mr. Beck, in Philadelphia, he received a 
package from the Bishop of Sodor and Man, making 
inquiries relating to a certain property in America, 
of which some old person in his diocese was the heir. 
The letter had gone to Ohio, followed him to Wash- 
ington, then to Philadelphia, and found him at Mr. 
BecFs. When he read it the latter was in amaze- 
ment, and said, " Bishop Chase, I am the only man 
in the tcorld who can give you information. I have 
the deeds in my possession, and have had them 
forty-three years, not knowing what to do with 
them, or where any heirs were to be found." 

4501. PROVIDENCE, Guidance of. The way of 

man is not in himself, nor can he conceive what 
belongs to a single step. When I go to St. Mary 
Woolnoth, it seems the same whether I turn down 
Lothbury or go through the Old Jewry ; but the 
going through one street and not another may pro- 
duce an effect of lasting consequence. A man cut 
down my hammock in sport ; but had he cut it 
down half an hour later I had not been here, as 
the exchange of crew was then making. A man 
made a smoke on the sea-shore at the time a ship 
passed, which was thereby brought to, and after- 
wards brought me to England. — John Newton. 



PROVIDENCE 



( 468 ) 



PROVIDENCES 



4502. PROVIDENCE, Hindrances from. King 
William left Holland with the intention of landing 
on a particular part of the coast of England ; and 
had he landed there he had landed in the lion's den. 
But as his fleet neared the English shore Heaven 
seemed to fight against the enterprise ; the wind shifted 
round upon the compass, and blew from the very 
quarter where he sought a landing. The gale rose 
into a hurricane, and, contrary to the King's wish, 
contrary to his plans, and in the face of all his sea- 
men, his fleet, with the flag of freedom at its mast- 
head, was drifted by the tempest onwards to a point 
of which he had never thought, but which was for 
him the best place of all. — Guthrie. 

4503. PROVIDENCE, Implicit trust in. When 
he (Robert Hall) first announced his apprehension 
that he should never again minister among his 
people, he immediately added, " But I am in God's 
hands, and I rejoice that I am. I am God's creature, 
at His disposal, for life or death, and that is a great 
mercy." — Dr. Olinthus Gregory. 

4504. PROVIDENCE, Interposition of. Richard 
Baxter has recorded with much gratitude, in a char- 
acteristic fragment of autobiography, a kind inter- 
position of Providence, by which, he says, he had in 
early life " narrowly escaped getting a place at court." 
If he had been entangled then, where would the poor 
world have found its "Call to the Unconverted," 
or the hungering Church sought for its " Saint's 
Rest" ?— Charles S. Robinson, D.D. 

4505. PROVIDENCE, Interposition of. A story 
is related — in connection with the ejectment of the 
two thousand ministers from the Church of England 
— of Henry Havers, of Catherine Hall, Cambridge. 
Being pursued by enemies who sought to apprehend 
him, he sought refuge in a malt-house and crept 
into the kiln. Immediately afterward he observed 
a spider fixing the first line of a large and beautiful 
web across the narrow entrance. The web being 
placed directly between him and the light, he was 
so much struck with the skill of the insect weaver, 
that for a while he forgot his own imminent danger ; 
but by the time the network had crossed and re- 
crossed the mouth of the kiln in every direction the 
pursuers came to search for him. He listened as 
they approached, and distinctly overheard one of 
them say, " It's of no use to look in there ; the old 
villain can never be there. Look at that spider's web ; 
he could never have got in there without breaking it." 

4506. PROVIDENCE, Mysteries in. In ascend- 
ing a lofty mountain, standing high above all its 
fellows, which the sun is the first to reach and the 
last to leave, I have seen the rock that crowned it 
cleft with storm and its summit all naked and 
bare ; and so sometimes those who rise highest 
and live nearest to God, whose heads are most in 
heaven, have often the bitterest cup to drink and 
the heaviest burden to bear. — Guthrie. 

4507. PROVIDENCE, Seeming hindrances from. 

A friend borrowed this manuscript (the first volume 
of the "French Revolution") — a kind friend, but a 
careless one — to write notes on it, which he was 
well qualified to do. One evening about two months 
ago he came in on us, " distraction (literally) in his 
aspect ; " the manuscript, left carelessly out, had 
been torn up as waste paper, and all but three or 
four tatters were clean gone. ... I have digested 
the whole misery ; I say if thou canst never write 



this thing, why, then, never do write it : God's 
Universe will go along better without it. My be- 
lief in a special Providence grows yearly stronger, 
unsubduable, impregnable. — Carlyle. 

4508. PROVIDENCE, seen in conversion. Some 
years ago the late Rev. S. Marsden was appointed 
colonial chaplain to New South Wales. The vessel 
in which he sailed to his appointment was detained, 
by contrary winds, over a Sabbath at the Isle of 
Wight. The chaplain was invited to preach in one 
of the churches. His text was, "Be clothed with 
humility." Among his hearers was a thoughtless 
girl, who had come to show her fine dress rather 
than to be instructed. The sermon was the means 
of her conversion. Her name was Elizabeth Wal- 
bridge, the celebrated "Dairyman's Daughter," 
whose interesting history, by the late Rev. Legh 
Richmond, has been printed in various languages, 
and widely circulated, to the spiritual benefit of 
thousands. What a reward was this for a single 
sermon preached " out of season ! " 

4509. PROVIDENCE, Singular. John Knox was 
accustomed to sit at the head of the table in his 
own house, with his back to the window ; yet on a 
certain night, such was the impression on his mind, 
that he would neither sit in his own chair nor allow 
any other person to sit in it, but sat on another chair 
with his back to the table. That very night a bullet 
was shot in at the window, purposely to kill him, 
but the conspirators missed him ; the bullet grazed 
the chair in which he used to sit, lighted on the 
candlestick, and made a hole in the foot of it, which 
it is said is yet to be seen. 

4510. PROVIDENCE, Watchful. There is an 
aged Christian in Dublin, with whom I have often 
spoken, who passed through the following eventful 
experience : — "Some years since," he said, "I was 
travelling on horseback in one of the country dis- 
tricts, when the sudden report of a pistol-shot 
reached me. I was satisfied that I had been aimed 
at, but nevertheless thankfully conscious that I had 
escaped. Hastening onwards, I reached my home 
in safety, and went into the house. It had been 
my custom for years to carry a small Bible in the 
breast pocket of my coat. Taking it out on this 
occasion, judge my surprise at finding a leaden 
bullet imbedded in the leaves. It had penetrated 
as far as the Gospel of John. Removing the bullet, 
and opening the book at the spot where it rested, 
my eye fell upon the words, 'Holy Father, keep 
through Thine own name those whom Thou hast given 
me.' " — Henry Varley. 

4511. PROVIDENCES, cross, Blessings of. 'Tis 
a boisterous night, and Pictish savages curse the 
noisy blast which shakes their peat-hovel round 
their ears ; but that noisy blast has landed the 
gospel on St. Andrew's shore. It blows a fearful 
tempest, and it sets some rheumatic joints on ach- 
ing ; but the morrow shows, dashed in pieces, the 
awful Armada which was fetching the Spanish 
Inquisition to our British Isle. The wind blows 
east, and detains James' ships at Harwich ; but it 
guides King William to Torbay. Yes, " the wind 
blows south, and the wind blows north ; it whirleth 
about continually, and return eth again according 
to its circuits ; " but in the course of these circuits 
the wind has blown to our little speck of sea-girt 
happiness the gospel and Protestantism, and civil 
and religious liberty. — Dr. J. Hamilton. 



PROVIDENCES { 4°9 ) 



PULPIT 



4512. PROVIDENCES, Special, do not arouse 
men. When I was a soldier I, with others, was 
drawn out to go to such a place to besiege it ; but 
when I was just ready to go one of the company 
desired to go in my room, to which, when I had 
consented, he took my place, and coming to the siege, 
as he stood sentinel, he was shot in the head with 
a musket- bullet, and died. Here, as I said, were 
judgments and mercy, but neither of them did 
awaken my soul to righteousness ; wherefore I 
sinned still, I grew more and more rebellious 
against God, and careless of my own salvation. — 
Bunyan. 

4513. PRUDENCE, False, its mischief. James 
the First once said of armour, that "it was an 
excellent invention, for it not only saved the life 
of the wearer, but it hindered him from doing harm 
to anybody else." Equally destructive to all useful- 
ness is that excessive prudence upon which some 
professors pride themselves ; not only do they escape 
all persecution, but they are never able to strike a 
blow, much less fight a battle for the Lord Jesus. — 
Spurgeon. 

4514. PSALMS, Comfort of. Edward Irving 
died repeating the Twenty-third Psalm in the origi- 
nal Hebrew. — Dr. Fish. 

4515. PSALMS, Influence of. By the Psalms 
Augustine was consoled on his conversion (see Con- 
fessions) and on his death-bed. By the Psalms 
Chrysostom, Athanasius, Savonarola, were cheered 
in persecution. With the words of a psalm Poly- 
carp, Columba, Hildebrand, Bernard, Francis of 
Assisi, Huss, Jerome of Prague, Columbus, Henry 
the Fifth, Edward the Sixth, Ximenes, Xavier, 
Melanchthon, Jewel, breathed their last. So dear 
to Wallace in his wanderings was his Psalter, that 
during his execution he had it hung before him, 
and his eyes remained fixed upon it as the one con- 
solation of his dying hours. The unhappy Bruce 
was soothed in the toils of his enemies by the 
Fifty-fifth Psalm. The Sixty-eighth Psalm cheered 
Cromwell's soldiers to victory at Dunbar (Carlyle). 
Locke in his last days bade his friend read the 
Psalms aloud, and it was whilst in rapt attention 
to their words that the stroke of death fell upon 
him. Lord Burleigh selected them out of the whole 
Bible as his special delight. They were the frame- 
work of the devotions and of the war cries of 
Luther ; they were the last words that fell on the 
ears of his imperial enemy, Charles the Fifth. — 
Stanley's Jewish Church. 

4516. PSALMS, Love of. After William Wil- 
berforce had reached his sixtieth year he committed 
to memory the whole of the 119th Psalm, as he 
walked, day after day, from his lodgings to the 
House of Commons. — Professor Park. 

4517. PUFFERY, Spiritual. When we read the 
exaggerated accounts which are so frequently issued, 
lauding to the skies the successful labours of certain 
evangelists of doubtful vocation, we are reminded 
of the battle of Aliwal, of which an officer wrote : — 
" Aliwal was the battle of the dispatch, for none of 
us knew we had fought a battle until the par- 
ticulars appeared in a document which did more 
than justice to every one concerned." Is there not 
quite enough religious fiction abroad without filling 
corners of newspapers a&d magazines therewith ? 
We know who they were of old who sounded a 



trumpet before them. God's real works of grace 
are too sublime to need the arts of puffery to pub- 
lish them. — Spurgeon. 

4518. PULPIT, Conversion in. On the Sunday 
I was so ill that I was quite unfit to take the ser- 
vice. Mr. Aitken had said to me, " If I were you, 
I would shut the church and say to the congrega- 
tion, ' I will not preach again till I am converted.' " 
. . . While I was reading the gospel I thought, 
"Well, I will just say a few words in explanation of 
this, and then I will dismiss them. So I went up 
into the pulpit and gave out my text." I took it 
from the gospel of the day — "What think ye of 
Christ ? " As I went on to explain the passage I 
saw that the Pharisees and scribes did not know 
that Christ was the Son of God, or that He was 
come to save them. They were looking for a king, 
the son of David, to reign over them as they were. 
Something was telling me all the time, " You are 
no better than the Pharisees yourself — you do not 
believe that He is the Son of God, and that He is 
come to save you, any more than they did." I do 
not remember all I said, but I felt a wonderful 
light and joy coming into my soul, and I was 
beginning to see what the Pharisees did not. 
Whether it was something in my words, or my 
manner, or my look I know not ; but all of a 
sudden a local preacher who happened to be in the 
congregation stood up, and putting up his arms, 
shouted out in Cornish manner, " The parson is 
converted ! the parson is converted. I Hallelujah ! " 
and in another moment his voice was lost in the 
shouts and praises of three or four hundred of the 
congregation. Instead of rebuking this extraor- 
dinary "brawling," as I should have done in a 
former time, I joined in the outburst of praise ; 
and to make it more orderly I gave out the Doxo- 
logy, "Praise God from whom all blessings flow," 
and the people sang it with heart and voice over 
and over again. — W. Haslam. 

4519. PULPIT, Nonsense in. Robert Hall was 
once rebuked by Matthew Wilks for " talking non- 
sense " at a private party after having just before 
preached an eloquent sermon. "Matthew," replied 
Hall, "the difference between us is this : 1 talk 
nonsense in the parlour ; thou talkest thine in the 
pulpit. ' ' — Timbs. 

4520. PULPIT, Power of. Clemens Brentano, a 
literary acquaintance of Dr. Krummacher, and a 
Catholic, once said to the doctor, "Till you Pro- 
testants pull down the chatter-box" (" Plapper- 
kasten") — he meant the pulpit — "or, at least, throw 
it into the corner, where it ought to be, there is no 
hope of you." I could only reply to him, "It is 
true, indeed, that our ' Plapperkasten ' stands greatly 
in the way of you Catholics." The pulpit is the 
Thermopylae of Protestantism, the tower of the 
flock, the Palladium of the Church of God.— 
Spurgeon. 

4521. PULPIT, Preparation for. Mr. Thomas 
Shephard was an excellent preacher, and took great 
pains in his preparations for the pulpit. He used 
to say, " God will curse that man's labour who goes 
idly up and down all the tveek, and then goes into 
his study on a Saturday afternoon. Gods knows 
that we have not too much time to pray in, and 
weep in, and get our hearts into a fit frame for the 
duties of the Sabbath." 



PULPIT 



{ 470 ;) 



PURITY 



■ 4522. PULPIT, Preparation necessary for. " I 

threw this off in ten minutes," softly said the poet, 
placing the manuscript on the editorial table. The 
editor said that when it came to speed no long- 
haired poet should distance him ; and he threw it 
off in less than ten seconds — off the table into the 
wastepaper basket. " I prepared that sermon," said 
a young sprig of divinity, "in half an hour, and 
preached it at once, and thought nothing of it." 
"In that," said an older and wiser clergyman, 
"your hearers are at one with you, for they also 
thought nothing of it." A man cannot shake off 
sermons as a tree sheds its leaves. — Spurgeon. 

4523. PUNCTILIOUSNESS, Over. Good John 
Shirley was arraigned for wearing white stockings. 
The prelate said, "Does he wear white stockings 
over his shoes?" "Oh no !" "Well," said the 
prelate, " when you find him wearing white stock- 
ings over his shoes inform me, and I will punish 
him severely." — Tahnage. 

4524. PUNCTILIOUSNESS, Undue and absurd. 

Recently we heard of a deacon who, being accom- 
panied on an autumn morning when the foliage 
was all ablaze with high-coloured hues by a young 
friend, had his attention called to a clump of trees 
which £was specially attractive, when the deacon 
solemnly replied, 11 1 never look at trees on Sunday." 
Of course he did not. He had not the eye or the 
heart back of what eyes he had. But he would 
have looked at them if the leaves had been bank- 
notes on Sunday or Monday. — Christian Age. 

4525. PUNCTUALITY, at worship. A woman 
who always used to attend public worship with 
great punctuality, and took care to be always in 
time, being asked, how it was she could always 
come so early, answered, that it was part of her 
religion not to disturb the religion of others. 

4526. PUNCTUALITY, Importance of. When a 
tardy private secretary apologised for his delays by 
saying, "My watch is out of order," "Then," re- 
plied Washington, " you must get a new watch, or 
I must get a new secretary." 

4527. PUNCTUALITY, the secret of success. 

Nelson once said, " I owe all my success in life to 
having been always a quarter of an hour before my 
time." — Smiles. 

4528. PUNISHMENT, Endless. A professor in 
one of our leading colleges some time ago went to 
the president with his doubts upon the subject of 
endless punishment, and confessed that he could 
" hardly believe the doctrine." "I couldn't believe 
it all," was the president's reply, "if the Bible did 
not teach it" 

4529. PUNISHMENT, Everlasting. A venerable 
minister preached a sermon on the subject of eter- 
nal punishment. On the next day it was agreed 
among some thoughtless young men, that one of 
them should endeavour to draw him into a dispute, 
with the design of making a jest of him and of his 
doctrine. The wag accordingly went, and com- 
menced by saying, " I believe there is a small dis- 
pute between you and me, sir, and I thought I 
would call this morning and try to settle it." 
"Ah," said the clergyman, "what is it ? " "Why," 
replied the wag, "you say that the wicked will go 
into everlasting punishment, and I do not think 
that they wilL" " Oh, if that is all," answered the 



minister, " there is no dispute between you and me. 
If you turn to Matt. xxv. 46 you will find that the 
dispute is between you and the Lord Jesus Christ, 
and I advise you to go immediately and settle it 
with Him." 

4530. PUNISHMENT, Future. After a service 
in a place where the people had been a good deal 
bewildered by a self-ordained preacher, who accepted 
only so much of the Bible as suited his whims, and 
who was wont to make merry over the idea of future 
punishment, a man stepped up to me and said in a 
canting voice, " Bishop, do you believe in a hell ? " 
I said, "Are you anxious to know what I think of 
hell?" He said, "Yes." "Well," said I, "the 
best answer I have heard came from a poor negro 
woman. She had a young niece, who sorely tried 
the poor soul. The more she struggled to keep this 
wilful charge in the right way, the more she seemed 
to wander. One day, after hearing a new preacher, 
the niece came bounding into the room — ' Aunty, 
aunty, / ain't gwine to b'lieve in a hell no more. Ef 
dar is any hell, I just want to know whar dey gits 
all deir brimstone fur dat place ; dat's wot I'd like 
to know ! ' The old woman fixed her eyes on her, 
and, with a tear on her cheek, said, ' Ah ! honney 
darlin', you look out you don't go dere, for you'll 
find dey all takes deir own brimstone wid 'um.' " I 
said, " Is there any other question in theology you 
would like to ask ? " He said, " No ; " and he 
went home, I hope, with a new idea that sin brings 
sorrow, and that to be saved we need deliverance 
from sin. Some men carry " their own brimstone " 
even in this world. — Anon. 

4531. PUNISHMENT, Future. Once, at a union 
meeting for prayer, in response to a call for five- 
minutes addresses, a good brother rose and began 
to denounce the orthodox doctrine on everlasting 
punishment. There was a future punishment — he 
admitted that — and would even call it by the old 
name, hell. But there was a door to it that could 
be opened ; there was time and opportunity for 
repentance ; there was restoration to happiness 
for all the citizens of Inferno. Then he cited chap- 
ter and verse, and wound up by a challenge to any 
other brother to disprove what he had said, or to 
prove the correctness of the orthodox position, 
Then followed a period of silence. Finally, old 
Dr. Nott, then past fourscore, bent with age, and 
his hair as white as the snow, rose, and slowly and 
deliberately said, " The brother who last spoke 
told us of a way to heaven that leads through hell. 
Those that want to try the road to heaven vid hell 
may take it if they choose, but as for me, / am 
going to heaven [by the direct road, and I advise 
others to take that road too. Let us pray." 

4532. PUEITY, A minister's. I admire Mr. 
Whitefield's reasons for always having his linen 
scrupulously clean. " No, no," he would say, 
" these are not trifles ; a minister must be without 
spot, even in his garments, if he can." Purity can- 
not be carried too far in a minister. — Spurgeon. 

4533. PURITY, Gospel standard of. I had 

been speaking one day in my sermon about the 
supreme authority of God, saying, amongst other 
things, that we ought to obey Him at all costs, even 
when His commands clashed with the law of the 
Emperor or with the wishes of parents. In the 
same sermon I spoke also of the righteousness and 
equity of God's judgment, and contrasted it with 



PURITY 



( 471 ) 



QUALITY 



the unrighteousness of the judgments often formed 
by men. I instanced the way in which God judges 
of 'purity, and spoke of men who had one standard 
of morality for women, and another, and much 
looser one, for themselves. I pointed out that in 
China, while infidelity in a wife would be visited 
with capital punishment inflicted in a manner too 
horrible to describe, yet in the case of a husband 
the sin of infidelity was practically regarded as 
a very unimportant matter. Shortly after I had 
spoken in this way, a well-dressed man in the con- 
gregation arose from his seat, and coming up to 
where I was standing, stood right in front of me 
and said, " Sir, you have taught me to-day two 
lessons which I shall never forget. You have made 
me feel that God is to be obeyed before our parents, 
and you have made me see that God requires purity 
in men as much as in women. I had never thought 
of these things in this way before. I shall remem- 
ber what you have said, and I thank you for it." 
He bowed, turned on his heel, and left. — Rev. 
Arnold Foster, B.A., Hankow. 

4534. PURITY, Outward and inward. Sir 

Edward Coke was very neat in his dress, and it 
was one of his sentiments, " that the cleanness of 
a man's clothes ought to put him in mind of keep- 
ing all clean within." 

4535. PURITY, Value of. A Greek maid, 
being asked what fortune she would bring her 
husband, answered, " I will bring him what is more 
valuable than any treasure — a heart unspotted and 
virtue without a stain, which is all that descended 
to me from my parents." 

4536. PURPOSE, A life's. He Jias a purpose, 
that miner's son. That purpose is the acquisition 
of knowledge. He speedily exhausts the resources 
of Mansfield, reads hard, devours the lectures at 
Magdeburg, . . . and at the age of eighteen has 
outstripped his fellows, has a University for his 
admirer, and professors predicting for him the 
most successful career of the age. He has a pur- 
pose, that scholar of Erfurt. That purpose is the 
discovery of truth, for in an old library he has 
stumbled on a Bible. Follow him out into the 
new world which that volume has flashed upon his 
souL With Pilate's question on his lip and in his 
heart, he foregoes his brilliant prospect — parts with- 
out a sigh with academical distinction — takes mon- 
astic vows in an Augustine convent ; . . . until at 
last — Pilate's question answered upon Pilate's stairs 
— there comes the thrice-repeated gospel-whisper, 
" The just shall live by faith," and the glad Evangel 
scatters the darkening and shreds off the paralysis, 
and he rises into moral freedom, a new man unto 
the Lord ! He has a purpose, that Augustine monk. 
That purpose is the Reformation ! Waiting with 
the modesty of the hero until he is forced into the 
strife, with the courage of the hero he steps into 
the breach to do battle for the living - truth. — 
Punshon. 

4537. PURPOSE, an indomitable one. On one 

bright summer day the boy, then just seven years 
old, lay on the bank of the rivulet which flows 
through the old domain of his house to join the 
Isis. There, as, threescore and ten years later, he 
told the tale, rose in his mind a scheme which, 
through all the turns of his eventful career, was 
never abandoned. He would recover the estate which 



belonged to his fathers. He would be Hastings of 
Daylesford. This purpose, formed in infancy and 
poverty, grew stronger as his intellect expanded 
and as his fortune rose. He pursued his plan with 
that calm but indomitable force of will which 
was the most striking peculiarity of his character. 
When, under a tropical sun, he ruled fifty millions 
of Asiatics his hopes, amidst all the cares of war, 
finance, and legislation, still pointed to Daylesford, 
the possession of it being the summit of his ambi- 
tion. At length the wish was accomplished ; and 
the domain, alienated more than seventy years 
before, returned to the descendant of its old lords. 
And when his public life was closed for ever, it 
was to Daylesford that he retired to die. — Macaulay 
(abridged). 

4538. PURPOSE, Sacrifice to be made for. 

That was a grand action of old Jerome when he 
laid all his pressing engagements aside to achieve a 
purpose to which he felt a call from Heaven. He 
had a large congregation — as large a one as any of 
us need want ; but he said to his people, "Now, 
it is of necessity that the New Testament should be 
translated; you must find another preacher. The 
translation must be made ; I am bound for the 
wilderness, and shall not return till my task is 
finished." Away he went with his manuscripts, 
and prayed and laboured, and produced a work — 
the Latin Vulgate — which will last as long as the 
world stands ; on the whole, a most wonderful 
translation of Holy Scripture. — Spurgeon. 

4539. PURPOSE, Want of. Passing by a moun- 
tain stream I once beheld an unfortunate trunk of 
a tree, which, having been shot down the side of a 
hill, and thus sent on down the stream to find its 
way to the haven, had unfortunately come too near 
a strong eddy which caught it up and ever whirled 
it back again. Down came the log with apparent 
vigour and intent each time, and it seemed certain 
that it would drive onwards in the course designed 
for it ; but each time it swirled round and was sent 
back again. Ever and anon it came with greater 
force, described a wider arc, and surely now, I 
thought, it will shoot down on its way ; but no, 
it paused for a moment, felt the influence of its 
fatal eddy, and then returned with the like force it 
had come down with. I waited and waited ; groups 
of holiday-making people passed by me, wondering, 
I daresay, what I stayed there to see ; but, un- 
mindful of any of us, it went on performing its 
circles. I returned in the evening ; the poor log 
was still there, busy as ever in not going onwards ; 
and I went upon my journey, feeling very melan- 
choly for this tree, and thinking there was very 
little hope for it. — Sir Arthur Helps. 

4540. QUALIFICATIONS, may be defective. 

Two colleagues, with whom he (Demosthenes) had 
been associated in an embassy to that great prince, 
(Philip) were continually praising the King of 
Macedonia on their return, and saying that he 
was a very eloquent and handsome prince, and 
a most extraordinary drinker. " What strange 
commendations are these ! " replied Demosthenes, 
i " The first is the accomplishment of a rhetorician, 
the second of a woman, and the third of a sponge, 
but none of them the qualifications of a king."— 
RoUin. 

4541. QUALITY, decides the man. I had 
rather have a plain, russet-coated captain who 



QUARREL 



( 472 ) QUIETNESS 



knows what he fights for, and loves what he knows, 
than that which you call "a gentleman," and is 
nothing else. I honour a gentleman that is so 
indeed. — Cromwell. 

4542. QUARREL, A foolish. An old writer tells 
of two brothers who went out to take a walk in the 
night, and one of them looked up to the sky and 
said, " I wish I had a pasture-field as large as the 
night heavens." And the other brother looked up 
into the sky, and said, " I wish I had as many oxen 
as there are stars in the sky." "Well," said the 
first, "how would you feed so many oxen?" Said 
the second, "I would turn them into your pasture." 
" What ! whether I would or not V " Yes, whether 
you would or not." And there arose a quarrel ; and 
when the quarrel ended one had slain the other. — 
Talmage. 

4543. QUARRELS, how they begin. One frosty 
morning I was looking out of a window into my 
father's farm-yard, where stood many cows, oxen, 
and horses waiting for drink. The morning was 
very cold ; the animals stood meek and quiet, till 
one of the cows wanted to move, and tried to turn 
round. In trying to do this she hit against her 
neighbour, whereupon that one kicked and hit the 
one next to her. In five minutes the late peace- 
ful congregation of animals was in great turmoil, 
furiously kicking and butting each other. My 
mother laughed and said, " See what comes of kicking 
when you are hit; just so have I seen one cross 
word set a whole family by the ears." — Anon, 

4544. QUARRELS, may be avoided. When I 
returned to Lichfield, after having been in London, 
my mother asked me whether I was one of those who 
gave the wall or those who took it. Now it is fixed 
that every man keeps to the right ; or if one is 
taking the wall, another yields it ; and it is never 
a dispute. — Br. Johnson. 

4545. QUARRELS, The way to avoid. One 
friend asked another how he managed to keep 
himself from being involved in quarrels. He replied, 
" By letting the angry person always have the quar- 
rel to himself." — New Handbook of Illustrations. 

4546. QUARRELSOMENESS, Passion for 

Aulus Gellius tells a story of one Lucius Neratius, 
who made it his diversion to give a blow to whom- 
soever he pleased, and then tender them the legal 
forfeiture. — Blackstone. 

4547. QUESTIONS, may be more curious than 
edifying. My mother set me in due time to learn 
the Catechism of the Kirk of Scotland, and to attend 
the public examinations in the kirk. These meetings 
were attended by a great many old women, who came 
to be edified. They were an acute race, and could 
quote chapter and verse of Scripture as accurately 
as the minister himself. I remember he said to one 
of them, " Peggie, what lightened the world before 
the sun was made ? " After thinking for a minute, 
she said, '"Deed, sir, the question is rnair curious 
than edifying." — Mrs. Somerville. 

4548. QUIETNESS, in sorrow. As I have felt 
a tear-drop from a cloudless sky, and wondered 
whence it could come ; so have I seen a fair coun- 
tenance, full of openness, serenity, and majesty, and 
the large still tear standing in the eye. Yet no 
single muscle was distorted ; it seemed to me like 
the stillness of intense emotion, like the sorrow of 



goodness, like a broken heart at peace with its own 
woe ; as though one, whose hopes of earthly bliss 
had all vanished, were comforted from within by 
the presence and assurance of Holy Love, saying, "It 
is well : peace be unto thee." — John Pulsford, D.D. 

4549. QUIETNESS, Power of. There was a 
woman who went to her minister for advice, and 
she said, "Dear sir, my life is very miserable." 
"Well," said the minister, "what would ye have 
me to do?" "Ah ! " said she, "my husband and I 
don't agree. We quarrel very often. He comes 
in sometimes tired and ill-tempered, and I fire up. 
Then we go to it tooth and nail." "Very well," 
said the minister, "I can cure that." "Oh! can 
you, sir? I am so delighted, for I do love my 
husband when a's come and gone," said she. " It's 
a certain cure," said the minister, "and will work 
a charm." "Oh ! I am so happy to hear it," said 
she. " Well," continued the minister, " When your 
husband comes in from his work fractious and 
quarrelsome, and says a sharp thing to you, what 
do you do?" "OA/ / answer back, of course." 
" Very well," says the minister ; " the singular 
charm is this : whenever your husband comes in 
and commences to speak sharply, the first thing 
you do is to run to the pump, fill your mouth with 
water, and keep it in for ten minutes." Well, the 
woman came back to the minister in three or four 
weeks, and she said, "The Lord bless you, sir, for 
that's the most wonderful charm I ever heard o' ! " 
— /. O. A. 

4550. QUIETNESS, Reason for. An Irishman 
who had often experienced his wife's ill-humour 
opposed her with no other weapon but silence. 
Whereupon a friend told him, "It is easily seen 
you are afraid of her." " It is not she that I am 
afraid of," replied the husband ; "it is her noise." 

4551. QUIETNESS, the Christian security. 

During the Indian wars of last century a few 
friends residing in Western New York built for 
themselves a plain log meeting-house. The mili- 
tary authorities warned them, and invited them to 
come and worship within the fortified camp ; but 
they preferred to continue their services in the usual 
place. One day a party of armed Indians, in their 
war-paint and decorated with human scalps, entered 
during the hour of silent prayer. A solemn awe 
seemed to pervade the place, which the Indians felt, 
and at a sign from one of the older friends they took 
their seats and waited until the end. After being 
entertained at a house close by, the chief of the 
party took his host aside and said, " When Indian 
come to this place he meant to tomahawk every 
white man he found. But when Indian saw white 
man with no guns, no swords, all so still, so peace- 
able, worshipping the Great Spirit, the Great Spirit 
say in Indian's heart, 'No hurt them — no hurt 
them,' " and saying this he led off his comrades. 

4552. QUIETNESS, The way to value. " How 

dull and quiet everything is ! There isn't a leaf 
stirring," said a young sparrow perched on the 
bough of a willow-tree. " How delicious a puff of 
wind would be ! " " We shall have one before long," 
croaked an old raven ; " more than you want, I 
fancy." Before many hours a tempest swept over 
the country, and in the morning the fields were 
strewn with its ravages. "What a comfort the 
storm is over ! " said the sparrow as he trimmed 



RANK 



( 473 ) 



REAPING 



his wet feathers. " Our nest is quite spoiled ; I 
never remember such a night." " Ah ! " croaked 
the raven, "you've altered your mind since last 
night. Take my word for it, there's nothing like a 
storm to teach you to value a calm." — Mrs. Prosser. 

4553. RANK, at the throne of grace. In one of 

my journeys I came to Varzin while the Imperial 
Chancellor was residing there. I was asked if I 
would go to evening prayers at Bismarck's house. 
I found myself in a spacious and very suitable room 
which had been built for the purpose, well filled 
with servants, farm labourers, and villagers. Soon 
afterwards Prince Bismarck made his appearance, 
and went through the assembly to the reading-desk, 
nodding kindly right and left as he passed. He 
then commenced, "I hear we have a Bible-man 
among us," and he looked me straight in the face. 
"You will be so kind as to conduct service for us 
this evening." I rose up and answered, "It would 

be displacing your Highness for me to " when 

the Prince interrupted me with, " Ah, my good man, 
what does highness signify ? Here in God's sight we 
are all poor sinners ; so come, take my place this 
evening and conduct the service for us." Of course 
I accepted his invitation, the Prince taking his place 
among the audience. — A German Colporteur {con- 
densed). 

4554. RANSOM, Working for. Montesquieu, 
being at Marseilles, hired a boat for pleasure. He 
entered into conversation with the two young boat- 
men, and learned, to his surprise, that they were 
silversmiths by trade, and had agreed to employ 
themselves thus as watermen only that they might 
increase their earnings. On expressing his fears 
that this must arise only from an avaricious disposi- 
tion, " sir," said one of them, " if you knew our 
reasons you would not think so. Our father, trad- 
ing to the coast of Barbary, was unfortunately taken 
by a pirate, carried to Tripoli, and sold for a slave. 
With the hope of restoring him to his family we are 
striving, by every means in our power, to collect 
the sum necessary for his ransom ; and for such a 
purpose we are not ashamed to employ ourselves in 
this occupation of watermen." Montesquieu, struck 
with this account, made them a handsome present. 
Some months afterwards the two brothers, being 
at work in their shop, were greatly surprised at 
seeing their father enter. They could only attribute 
his release to that stranger to whose generosity 
they had been before so much indebted. 

4555. RASHNESS, to be avoided. Cotton Mather 
used to say there was a gentleman mentioned in 
the nineteenth chapter of Acts to whom he was 
often and greatly indebted — viz., the town clerk of 
Ephesus, whose counsel was, "Do nothing rashly." 
And on any proposal of consequence he would say, 
"Let us consult a little with the town clerk of 
Ephesus." 

4556. RATIONALISM, and the Resurrection. 

I remember a young German coming to Oxford when 
I was a tutor there, with an introduction to me, 
and as he was a member of the Lutheran Church, 
I was astonished to find that he did not believe in 
the Resurrection. Yet he professed the greatest 
respect for the writings of Paulus, as he called him 
— that is, St. Paul, not Dr. Paulus, whose name is 
also known. I found very soon that he was lament- 
ably ignorant of the writings of St. Paul, whom he 
professed to treat with such great respect. I called 



his attention to the fifteenth chapter of the First 
Epistle to the Corinthians. He read it, and he 
shut the Book, and he said, " Yes, this is a fancy 
that Paulus had ; he was~a good man, but he was 
altogether mistaken." — Archbishop Tait. 

4557. READINESS, for God's will. " Som. 
years ago," says a lady, "I made the acquaintance 
of an old peasant in a little German village, where 
I for some time resided. He was called Gottlieb, a 
name which has the very beautiful signification, ' The 
love of God.' The old man was well worthy of it, 
for if ever heart was filled with love to God and to 
all God's creatures it was his. Once when walking 
I came upon him as he was stooping to pick up a 
fallen apple. ' Don't you weary, Gottlieb,' I asked, 
' stooping so often, and then lying all alone by the 
roadside ? ' ' No, no, Miss,' he answered, smiling, 
and offering me a handful of ripe pears. ' I don't 
weary ; I'm just waiting — waiting. I think I'm 
about ripe now, and I must soon fall to the ground ; 
and then, just think, the Lord will pick me up ! 
Miss, you are young yet, and perhaps just in 
blossom ; turn well round to the Sun of Righteous- 
ness, that you may ripen sweet for His service.' " — 
New Cyclopaedia of Anecdote. 

4558. READING, Charity in connection with. 
He (Dr. Johnson) reproved me with pretended 
sharpness for reading " Les Pensees de Pascal " or 
any of the Port Royal authors, alleging that, as a 
good Protestant, I ought to abstain from books 
written by Catholics. I was beginning to stand 
upon my defence, when he took me with both hands, 
and with tears running down his cheeks, said, with 
most affecting tenderness, "Child, I am heartily 
glad that you read pious books by whomsoever 
written." — Hannah More. 

4559. READY, for death. A lady once said to 
J ohn Wesley, " Suppose you knew you were to die 
at twelve o'clock to-morrow night, hoiu would you 
employ the intervening time? " " Why, just as I in- 
tend to spend it now. I would preach this evening 
at Gloucester, and again at five o'clock to-morrow 
morning. After that I should ride to Tewkesbury, 
preach in the afternoon, meet the societies in the 
evening, then repair to friend Martin's, who ex- 
pects to entertain me, converse and pray with the 
family as usual, retire to my room at ten o'clock, 
commend myself to my heavenly Father, lie down 
to rest, wake up in glory ! " 

4560. REALITY, Love of. One day there was 
a discussion among the students at Cambridge as 
to Kingsley's supposed views, and after having 
listened to his inaugural lecture as Professor of 
History, those even who most disliked his opinions 
were heard to say, " Whether we agree with this or 
that, we like Kingsley." There was such an utter 
freedom from all affectation, so evident a reality and 
honesty in the man. He had a great abhorrence of 
anything like cant, of anything mean or servile. 
A beggar had presented himself at the door of the 
rectory, and supposing that he would be most likely 
to impose upon the simplicity of a parson by an 
affectation of piety, he fell on his knees, and with 
upturned eyes began to pray. Kingsley, disgusted 
with the man, suddenly seized him by the cuff of 
the neck and bade him be off ! — Rev. Alex. Bell, B.A, 

4561. REAPING, and sowing. One day the 

master of Lukman (an Eastern fabulist) said to him. 



REAPING 



(( 474 ) RECONCILIATION 



" Go into such a field and sow barley." Lukman 
sowed oats instead. At the time of harvest his 
master went to the place, and seeing the green oats 
springing up, asked him, "Did I not tell you to sow 
barley here? Why, then, have you sown oats?" 
He answered, " / sowed oats in the hope that barley 
would grow up." His master said, " What foolish 
idea is this ? Have you ever heard of the like ? " 
Lukman replied, " You yourself are constantly sow- 
ing in the field of the world the seeds of evil, and 
yet expect to reap in the resurrection day the 
fruits of virtue ! Therefore I thought, also, I 
might get barley by sowing oats." The master 
was abashed at the reply, and set Lukman free. — 
From the Hindustani. 

4562. REAPING, life everlasting. There is a 
legend which we have read of St. Thomas, the 
apostle of the Indies. Gondofernes, the King of 
the Indies, gave him a vast sum of money to build 
him a palace, all which, however, St. Thomas gave 
away in charity and for religion. Gondofernes, on 
his return from a long absence, was greatly enraged, 
and caused Thomas to be seized and cast into prison. 
Meanwhile the King's brother dies, but after four 
days comes back from the dead. He tells Gondo- 
fernes that he has been in paradise, and that St. 
Thomas built him there a beautiful palace, which 
he had seen. The King rushed to the prison and 
liberated Thomas with passionate expressions of 
gratitude and regret. 

4563. REASON, Coming of. A girl, when enter- 
ing on her teens, was observed to be very serious, 
and on her aunt's asking her whether anything was 
the matter, she said she was afraid that reason was 
coming. One might wish to know whether she felt 
equally serious after it had come. If so, she dif- 
fered from most of her own sex, and from a large part 
of the other. But the shadows in the morning and 
evening are longer than at noon. —Augustus Bare. 

4564. REASON, Thank God for. An individual, 
as he was passing along the streets of London, was 
accosted by a stranger with the question, " Did you 
ever thank God for the use of your reason ? " " No," 
was the reply ; " I never thought of it." " Well, do 
it quickly, rejoined the stranger, " for I have lost 
mine." 

4565. REASON, Use of. Dr. Henning asked, 
" Is reason to hold no authority at all with Chris- 
tians, since it is to be set aside in matters of faith ? " 
The Doctor replied, "Before faith and the knowledge 
of God reason is mere darkness ; but in the hands 
of those who believe His an excellent instrument. All 
faculties and gifts are pernicious exercised by the 
impious, but most salutary when possessed by godly 
persons." — Luther 's Table Talk. 

4566. REBUKE, A gentle. It happened at his 
own table that a gentleman there spoke somewhat 
too freely against the Earl of Leicester, which, when 
Master Foxe heard it, he commanded a bowl, filled 
with wine, to be brought in ; which being done, 
" This bowl," quoth he, " was given me by the Earl of 
Leicester; " so stopping the gentleman in his intem- 
perate speeches without reprehending him. 

4567. REBUKE, A merited. John B. Gough 
tells us in his "Sunshine and Shadow," that when 
he signed the pledge he still continued the use of 
tobacco. One day, when he was engaged to speak 



at an out-door meeting, he met a friend, who said to 
him, " I've some first-rate cigars ; will you take a 
few?" "No, thank you," said the lecturer; "I 
have nowhere to put them." "You can put half a 
dozen in your cap," his friend insisted. Gough put 
the cigars in his cap, attended the meeting under 
the open sky, and ascended the platform before an 
audience of two thousand children. He kept his 
cap on to avoid taking cold, and forgot all about 
the cigars. Towards the close of his address, after 
warning the boys against all sorts of bad habits, he 
said, "Now, boys, let us give three rousing cheers 
for temperance. Now ! Hurrah ! " In his excite- 
ment he pulled off his cap, waved it vigorously, 
and flung the cigars right and left at the audience. 
The cheers changed to a roar of laughter at the 
expense of the discomfited orator. Nor was he 
relieved from his confusion when a boy stepped up 
on the platform, holding out " one of those dreadful 
cigars," and said politely, "Here is one of your 
cigars, Mr. Gough." 

4568. RECKLESSNESS, in the face of death. 

Vergiand and his doomed Girondists employed the 
last night of their lives in delirious song and 
laughter ; they improvised satires and scenes of 
tragedy. As they rumbled along, bareheaded and 
in their shirt-sleeves, they shouted back to the 
mob, with jovial grimaces, the monomaniacal shout, 
" Live the Republic ! " Under the guillotine, in- 
stead of holy hymns, they raised the war-song of 
the " Marseillaise." — Denton. 

4569. RECOGNITION, of Christians. A minis- 
ter preached a sermon once on the recognition of 
friends in heaven, and after he had done some one 
said, " I wish now he would preach about the recog- 
nition of friends on earth, for nobody has ever spoken 
to me." 

4570. RECOLLECTION, Important subjects of. 

The Rev. Mr. Newton, when his memory was 
nearly gone, used to say that, forget what he might, 
he never forgot two things — first, that he was a 
great sinner ; second, that Jesus Christ was a great 
Saviour — two most important subjects of recol- 
lection. 

4571. RECONCILIATION, and confession. The 

son of a minister had by some means excited the 
displeasure of his father. His father thought it 
right to be reserved for an hour or two, and when 
asked a question about the business of the day he 
was very short in his answer to his son. The time 
was nearly arrived when the youth was to repeat 
his lessons. He came into his father's study and 
said, " Papa, I cannot learn my lesson unless you 
are reconciled ; I am sorry I have offended you ; 
I hope you will forgive me ; I think I shall never 
offend you again." His father replied, " All I wish 
is to make you sensible of your fault ; when you 
acknowledge it, you know all is easily reconciled 
with me." "Then, papa," said he, "give me the 
token of reconciliation. Now," exclaimed the boy, 
" I will learn Latin and Greek with anybody," and 
fled to his little study. "Stop, stop!" cried his 
father ; " have you not a heavenly Father ? If what 
you have done be evil He is displeased, and you 
must apply to Him for forgiveness." With tears 
starting in his eyes he said, " Papa, I went to Him 
first ; I knew except He was reconciled, I could do 
nothing ; " and with tears he said, "I hope He has 



RECONCILIATION ( 475 ) 



REDEMPTION 



forgiven me, and now I am happy." His father 
never had occasion to look at him with a shade of 
disapprobation from that time till his death. 

4572. RECONCILIATION, Noble. Aristippus 
and iEschines having quarrelled, Aristippus came 
to his opponent and said, "^Eschines, shall we be 
friends ? " " Yes," he replied, " with all my heart." 
" But remember," said Aristippus, " that I, being 
older than you, do make the first motion." " Yes," 
replied iEschines ; " and therefore I conclude that 
you are the worthiest man ; for I began the strife, 
and you began the peace." 

4573. RECONCILIATION, Precedency in. In a 

dispute with iEschines, who was becoming violent, 
Aristippus said, " Let us give over ; we have 
quarrelled, it is true ; but I, as your senior, have 
a right to claim the precedency in reconciliation." — 
G. H. Lewes. 

4574. RECONCILIATION, Seeking. About seven 
years ago, in a large prayer-meeting, I was urging 
every one present to put away every hindrance to 
an immediate personal transaction with God, in 
which the soul might find instant forgiveness. I 
saw a man leave his pew in a hurried, excited 
state and go into the vestry. A messenger called 
two or three others to go into the same place. The 
man who first went shortly after came back to his 
seat, and the others returned to the pews where 
they had been sitting. At the close of the service 
I inquired into the reasons for the commotion, and 
I was told there had been a quarrel ; that the first 
man who went was seeking peace with God, and 
could not find it until he had been reconciled to his 
offended brethren — and he had gone to seek recon- 
ciliation ; that he had asked them to come into the 
vestry, sent for them, asked forgiveness and gave 
it, and that they were as glad as he to be friends 
again. Immediately on returning to his seat the 
God of mercy met him, and He blessed him there. 
— Moody. 

4575. RECONCILIATION, through death. A 

mother in New York whose son had got into dissi- 
pated and abandoned habits, after repeated remon- 
strances and threats, was turned out of doors by his 
father, and he left vowing he would never return 
unless his father asked him, which the father said 
would never be. Grief over her son soon laid the 
mother on her dying bed, and when her husband 
asked if there was nothing he could do for her ere 
she departed this life, she said, "Yes, you can send 
for my boy." The father was at first unwilling, but 
at length, seeing her so near her end, he sent for his 
son. The young man came, and as he entered the 
sick-room his father turned his back upon him. 
As the mother was sinking rapidly, the two stood 
on opposite sides of her bed, all love and sorrow for 
her, but not exchanging a word with each other. 
She asked the father to forgive the boy ; no, he 
wouldn't until the son asked it. Turning to him, 
she begged of him to ask his father's forgiveness ; 
no, his proud heart would not let him take the first 
step. After repeated attempts she failed, but as 
she was just expiring, with one last effort she got 
hold of the father's hand in one hand, and her son's 
in the other,- and exerting all her feeble strength, 
she joined their hands, and, with one last appealing 
look, she was gone. Over her dead body they were 
reconciled, but it took the mother's death to bring 



it about. So, has not God made a great sacrifice 
that we might be reconciled — even the death of 
His own dear Son ? — Moody. 

4576. RECORD, Life's. When Latimer was on 
trial for heresy he heard the scratch of a pen behind 
the tapestry. In a moment he bethought himself 
that every word he spoke was taken down, and he 
says that he was very careful what words he uttered. 
Behind the veil that hides eternity is a record book, 
in which our every syllable is taken down. — Oulyer. 

4577. RECREATION, and religion. His (George 
Herbert's) love for music was such that he went 
usually twice every week, on certain appointed days, 
to the cathedral church at Salisbury, and at his 
return would say, that his time spent in prayer 
and cathedral music elevated his soul, and was hia 
heaven upon earth. But before his return thence 
to Bemerton he would usually sing and play his 
part at an appointed private music-meeting ; and 
to justify this practice, he would often say, " Religion 
does not. banish mirth, but only moderates and set* 
rules to it." — Izaac Walton. 

4578. REDEMPTION, appreciated. One rather 
old man, gentle and sad-faced, acting as a door- 
keeper told me he had formerly been a slave in 
Virginia. " Not but what I was well cared for, and 
my master was very kind to me ; but now I'm my 
own, you see, Ma'am — that's it. You're your own, 
you goes whar you like, and what you earn is 
yours." — Author of Life in the South. 

4579. REDEMPTION, Difficulty of. History in- 
forms us that a father went to the agents of a 
tyrant to endeavour to redeem his two sons, military 
men, who, with some other captives of war, were 
appointed to die. He offered as a ransom to sur- 
render his own life and a large sum of money. The 
soldiers who had it in charge to put them to death 
informed him that this equivalent would be accepted 
for one of his sons, and for one only, because they 
should be accountable for the execution of two 
persons ; he might, therefore, choose which he would 
redeem. Anxious to save even one of them, thus, 
at the expense of his own life, he yet was utterly 
unable to decide which should die, and remained in 
the agony of his dilemma so long that his sons 
were both slain. 

4580. REDEMPTION, Effects of. A few year's 
ago I was going away to preach one Sunday morn- 
ing, when a young man drove up in front of us. 
He had an aged woman with him. " Who is that 
young man?" I asked. "Do you see that beauti- 
ful meadow ? " said my friend, " and that land there 
with the house upon it?" "Yes." "His father 
drank that all up," he said. Then he went on to 
tell me all about him. His father was a great 
drunkard, squandered his property, died, and left 
his wife in the poorhouse. " And that young man," 
he said, "is one of the finest young men I ever knew. 
He has toiled hard and earned money, and bought 
back the land ; he has taken his mother out of the 
poorhouse, and now he is taking her to church." 
I thought, that is an illustration for me. The first 
Adam, in Eden, sold us for nought; but the Messiah, 
the Second Adam, came and bought us back again. 
The first Adam brought us to the poorhouse, as it 
were ; the Second Adam makes us kings and priests 
unto God. — Moody. 



REDEMPTION ( 476 ) REFORMATION 



4581. REDEMPTION, Giving himself to. Pauli- 

uius, Bishop of Nola, having spent his whole estate 
in redeeming Christian captives, at last offered his 
own person to redeem the son of a poor widow ; 
but the barbarians were so moved with his benevo- 
lence, that they sent him back, and released several 
captives to accompany him. 

4582. REDEMPTION, Idea of, natural to man. 

That man should take up the cross, that one should 
be atoned for, are ideas that dwell in human nature ; 
they were so diffused among the savages, that 
Leclercq believed some of the apostles must have 
reached the American continent. — Bancroft. 

4583. REDEMPTION, impossible to define. If 

you should expect from me a discourse in which 
I should explain redemption, I must follow the 
example of that philosopher of ancient times who, 
when some asked a definition of God, said I must 
first ask for a week to prepare my reply ; after that 
week is passed I must ask a second, and again a 
third, and so on till I had at last declared that I 
never could end my demand for time. For the 
more that philosopher meditated on God, the less 
was he able to give a definition ; and the more I 
meditate on redemption, the less can I explain it. — 
Adolphe Monod. 

4584. REDEMPTION, Personal. Dean Stanley 
tells us that Dr. Arnold used to make his boys say, 
"Christ died for me" instead of the more general 
phrase, "Christ died for us." "He appeared to me," 
says one whose intercourse with him never extended 
beyond these lessons, "to be remarkable] for his 
habit of realising everything that we are told in 
Scripture." — Life of Dr. Arnold. 

4585. REDEMPTION, Safety of. A heathen 
could say, when a bird, scared by a hawk, flew into 
his bosom, " I will not betray thee unto thy enemy, 
seeing thou comest for sanctuary unto me. " How 
much less will God yield up a soul unto its enemy 
when it takes sanctuary in His name ? — Qurnall. 

4586. REDEMPTION, the mainspring of life. 

To preach practical sermons, as they are called — that 
is, sermons upon virtues and vices — without incul- 
cating the great Scripture truths of redemption, 
grace, &c, which alone can enable and incite us to 
forsake sin and follow after righteousness ; what is 
it but to put together the wheels and set the hands 
of a watch, forgetting the spring which is to make 
them all to go ? — Bishop Home. 

4587. REDEMPTION, Triumph of, illustrated. 

After Marcus Valerius had gained two great victories 
over the Sabines, in one of which he did not lose a 
single soldier, he was rewarded with a triumph, and 
a house was built for him upon Mount Palatine. 
The doors of the Roman houses generally opened 
inwards, but this was built to open outwards, to 
show that he who dwelt there was ready to listen to 
any proposal made to him for the public good. 

4588. REFORM, First attempts at. When a 

man's conscience is aroused, and he is attempting 
to reform, he says, " As long as I did about as well 
as I knew how I did very well ; but as soon as I 
attempted to regulate pride and vanity, and the 
appetites and passions, it seemed to me that I never 
had so much turmoil and confusion. And is it so," 
he says, " that religion makes a man worse ? I 
have been trying to live a religious life, and I 



think I have been a worse man than I was before." 
I will tell you what you have been like ; you have 
been like an old family well that has not been 
cleaned for twenty years, and that is undergoing 
the process of cleaning. A man has a well that 
has become very foul and threatens to breed 
disease, and he is determined to clean it out ; and 
men go down and scoop up bits of sticks and 
pieces of crockery and all manner of filth ; and 
immediately after these things have been removed 
the man draws a bucket of water, and says, " It is 
dirtier than ever before ! " Of course it is, for it 
has not had time to settle yet. By-and-by it will be 
purer than ever before, but not yet. — Beecher. 

4589. REFORM, Procrastination in. It is re- 
corded in Whitefield's journal, that during his 
first voyage to Georgia the ship's cook was awfully 
addicted to drinking, and when reproved for this 
and other sins, boasted that he would be wicked 
till within two years of his death, and would then 
reform. He died of an illness, brought on by 
drinking, in six hours. 

4590. REFORM, Struggles for. A ship runs 
aground in a high wind. The men are beaten off. 
They are a mile from the shore. While one and 
another go down, some more stalwart arm buffets 
the waves. What with the wind and the waves 
and his own tugging endeavours, he reaches at last 
so near the shore that he can put his foot to the 
sand. At last, when he is almost spent, a wave 
leaves} him, as it rolls out surging seaward, and he 
is on the land. And oh ! if he could haste to 
secure his footing ; but back it comes, roaring up to 
him, rushing around and beyond him, and swings 
him out again. Fainter, but with pluck to the last, 
he strives once more to come up on the-beach, and 
maintains his foothold, and again the wave leaves 
him. But again it comes and sweeps him out. So 
it plays with him as a cat with a mouse, till by-and- 
by his strength is gone, and he collapses like the 
rags that are on him, and he, carried as the water 
wills, is drowned. So I have seen men gone wrong 
striving to reform. — Beecher. 

4591. REFORMATION, aided by the press. 

Michelet tells us that " nothing lent more powerful 
assistance to Luther than the zeal manifested by the 
printers and booksellers in the favour of the new 
ideas." He then quotes the testimony of Cochkeus, 
e.g., "The books in support of Luther were printed 
by the typographers with minute care, often at 
their own expense, and vast numbers of copies were 
thrown off. There was a complete body of ex- 
monks who, returned to the world, lived by vend- 
ing the works of Luther throughout Germany. On 
the other hand, it was solely by dint of money that 
the Catholics could get their productions printed, 
and they were sent forth with such a host of faults, 
that they seemed the work of ignorant barbarians. 
If any printer, more or less conscientious than the 
rest, gave himself any trouble with any Catholic 
work, he was tormented to death by all his fellows, 
and by the people in the public streets, as a papist 
and as a slave of the priests." — Anecdotes of the 
Reformation. 

4592. REFORMATION, Cradle of. Besides lec- 
turing to the students on the Inspired Word and on 
philosophy, Luther had an opportunity of preaching 
in an old wooden chapel in the square of the town 



REFORMATION 



( 477 ) 



REFORMERS 



— a building used while the church of the Augus- 
tuses was being erected, and which was only saved 
from falling down by props on both sides. This 
old wooden shed was the cradle of the mighty 
movement which ere long would shake the world. 
Luther had not come to fulness of light ; but even 
now he stood forth different from all other preachers 
of that ags, and taught the gospel with a clearness 
which augured death to popish pretensions. — Life of 
Lutlier. 

4593. REFORMATION, how some men show 
the need of. When I was a boy, and I would go 
over to Aunt Bull's, who had several ugly dogs 
about her premises, I used to go barefooted, and 
make as little noise as possible, and climb over 
fences, and go a round-about way, so as, if possible, 
to get into the house before the dogs knew that I 
was coming. If I had acted as many reformers do, 
I should have gone with my pockets full of stones, 
and fired handful after handful at the dogs, and 
in the universal barking and hullabaloo should have 
said, " See what a condition of things this is ! What 
a reformation is needed here ! " — Beecher. 

4594. REFORMATION, illustrated. There was 
once a symbolical representation of the great refor- 
mation presented to Charles V. and some of the 
officers of his court. First of all entered an indi- 
vidual in the guise of a doctor, having in his hand 
a number of crooked billets, and he placed them 
upon the hearth in the room, and returned. There 
appeared a second individual in the guise of a 
doctor, and he took up the billets, and attempted to 
make the crooked ones straight; but it was all in 
vain, and at last he left in despair. There was 
seen written on his back, Erastus. Presently there 
came in another, in the attire of a monk, having a 
chafing-dish, and he set fire to the billets ; they were 
soon in a blaze, and as he retired there was written 
on his back, Luther. There came another indivi- 
dual, and he, seeing the fire, attempted to put it 
out, but the more he stirred the embers the more 
they burned, and upon his back was written the 
name of Charles V. There came another individual 
dressed as a pope, with a tiara, and he was tre- 
mendously alarmed at the sight of the fire, and was 
anxious to put it out, and looked in all directions 
for something wherewith he might extinguish the 
blaze. He saw two bottles ; one happened to be a 
bottle of water, and the other of oil ; and in his 
terror he took the oil instead of the water, poured it 
on the flames, which caused them to burn with 
greater intensity than ever, and upon his back was 
seen written, Leo X. — Rev. J. Stoughton. 

4595. REFORMATION, Need of. For the space 
of many hundred years there has not been a single 
bishop that has shown any zeal on the subject of 
schools, baptism, and preaching ; 'twould have been 
too great trouble for them, such enemies were they 
to God. I have heard divers worthy doctors affirm 
that the Church has long since stood in need of 
reformation, but no man was so bold as to assail 
popedom ; for the Pope had on his banner, " Noli me 
tangere ; " therefore every man was silent. Dr. 
Staupitz said once to me, "If you meddle with 
popedom you will have the whole world against 
you ;" and he added, "Yet the Church is built on 
blood, and with blood must be sprinkled." — Luther. 

4596. REFORMATION, Secret of. " In Luther's 



closet," says D'Aubigne', " we have the secret of 
the Reformation." — Punshon. 

4597. REFORMATION, Seed-thought of. On© 

day — a day destined to be eventful — Henry was 
hunting in Windsor great forest. Having the mis- 
fortune to miss his path and separate from his party, 
His Majesty found himself at dinner-time before the 
gates of Reading monastery. Preserving his dis- 
guise, he knocked with the dignity becoming an 
illustrious stranger, and on entering the hall found 
the table crowded with dishes for a sumptuous mid- 
day repast. Seating himself, the guest did justice 
to what was before him. My lord abbot, being a 
man given to hospitality, rejoiced at entertaining a 
stranger so competent to enjoy a dinner. Every 
delicacy procurable by the revenue of a wealthy 
monastery was at the service of the visitor, who, 
however, prompted by a simpler than an ecclesi- 
astical taste, observed, " I will stick to this sirloin. " 
Quoth the "holy" man, unable to restrain his 
envious astonishment, "I would give £100 to be 
able to eat with corresponding gusto ; but, alas ! 
my weak and qualmish stomach can hardly digest 
the wing of a fowl." A few days subsequently some 
officers arrested the abbot, and, without any ex- 
planation, summarily imprisoned him. As week 
by week he languished, no clue to the mystery en- 
lightened his den, and no omen of liberty cheered 
his solitude. Sunrise and sunset came and went, 
each bringing a spare meal of bread and water. 
Then at length, at a convenient season, the King 
visited the prison. Shielding himself from observa- 
tion, Henry ordered the prisoner from his cell, and 
directed that a sirloin of beef should be set before 
him. When the famished wretch, with greedy ap- 
petite, had eaten till the bones were bare, Henry 
stood forth and cried, " Sir Abbot, I have cured 
you of your qualms ; give me my £100." The fine 
was taken, and the fatal seed-thought sown, which 
spread till public opinion told against the luxu- 
rious iniquity of monasticism. — Anecdotes of the 
Reformation. 

4598. REFORMATION, the, Need of. During 
the generation which preceded the Reformation the 
Court of Rome was a scandal to the Christian name. 
Choice cookery, delicate wines, lovely women, 
hounds and chases, busts, mosaics, and gems, 
these were the delight and serious business of their 
lives. — Macaulay. 

4599. REFORMERS, A lesson for. A German 
whose sense of sound was exceedingly acute was 
passing a church, and the sound of music attracted 
him to enter, though he had no knowledge of our 
language. The music proved to be a piece of nasal 
psalmody, sung in most discordant fashion, and 
the sensitive German would fain have covered his 
ears. As this was scarcely civil, and might appear 
like insanity, his next impulse was to rush into the 
open air and leave the hated sounds behind him. 
" But this too I feared to do," said he, " lest offence 
might be given ; so I resolved to endure the torture 
with the best fortitude I could assume ; when lo ! 
I distinguished, amid the din, the soft clear voice 
of a woman singing in perfect tune. She made no 
effort to drown the voices of her companions, 
neither was she disturbed by their noisy discord ; 
but patiently and sweetly she sang in full, rich 
tones ; one after another yielded to the gentle 
influence, and before the tune was finished all were 



REFORMERS 



( 47$ ) 



REGENERATION 



in perfect harmony." I have thought of this story 
as conveying an instructive lesson for reformers. 
The spirit that can thus sing patiently and sweetly 
in a world of discord must indeed be of the strongest 
as well as the gentlest kind. Ever and anon comes 
the temptation to sing louder and drown the voices 
that cannot thus be forced into perfect tune. But 
this would be a pitiful experiment, and would only 
increase the tumult. Stronger and more frequently 
comes the temptation to stop singing, and let dis- 
cord do its own wild work. But blessed are they 
that endure to the end, singing patiently and sweetly, 
till all join in with loving acquiescence, without 
forcing into submission the free discord of a single 
voice. — Mrs. Child {condensed). 

4600. REFORMERS, End of. "So you intend 
to be a reformer of men's morals, young man," said 
an old peer (to Wilberforce). " That is the end of 
reformers" and he pointed to a picture of the cruci- 
fixion, which, as his biographers say, was "no 
likely sight to frighten a Christian warrior." — 
Punshon. 

4601. REFORMERS, Misunderstood. When 
Conservatives and obstructionists charge the Re- 
formers with having thrown the whole country into 
a blaze, thus accusing the extinguisher of being the 
firebrand, one is reminded of the incendiary who, in 
order to avoid detection, turned round and collared 
the foreman of the engines, exclaiming, " Ha, fel- 
low ! have I caught you ? This is the rascal who 
is first and foremost at every fire. Seize him ! seize 
him ! " — Horace Smith. 

4602. REFUGE, A city of. Plutarch says that 
as soon as the foundations of Rome were laid, they 
opened a place of refuge for fugitives, which they 
called the Temple of the Asylsean god. Here they 
received all that came, and would neither deliver up 
the slave to his master nor the debtor to his creditor, 
declaring that they were directed by the oracle of 
Apollo to preserve the asylum from all violation. 
So the city was peopled. And Christ is such a 
Refuge. He claims all that come to Him. He gives 
none back again. And so it is that the New Jeru- 
salem is being filled with the ransomed and the 
redeemed who have taken refuge in Him. — B. 

4603. REFUTE, Christ a. One day Mr. Wesley 
was sitting by an open window looking out over the 
bright and beautiful fields in summer-time. Pre- 
sently a little bird, flitting about in the sunshine, 
attracted his attention. Just then a hawk came 
swooping down towards the little bird. The poor 
thing, very much frightened, was darting here and 
there, trying to find some place of refuge. In the 
bright sunny air, in the leafy trees or the green 
fields, there was no hiding-place from the fierce 
grasp of the hawk. But, seeing the open window, 
and a man sitting by it, the bird flew, in its extreme 
terror, towards it, and with a beating heart and 
quivering wing found refuge in Mr. Wesley's bosom. 
He sheltered it from the threatening danger, and 
saved it from a cruel death. Mr. Wesley was at 
that time suffering from severe trials, and was feel- 
ing the need of a refuge in his own time of trouble 
as much as the trembling little bird did, that nestled 
so safely in his bosom. So he took up his pen and 
wrote that sweet hymn — 

" Jesus, lover of my bouI, 
Let me to Thy bosom fly." 

— Rev. Richard Newton, D.D. 



4604. REFUGE, Insufficient. I was reading, a 
day or two ago, one of our last books of travels in 
the wilderness of the Exodus, in which the writer 
told how, after toiling for hours under a scorching 
sun, over the hot white marly flat, seeing nothing 
but a beetle or two on the way, and finding no 
shelter anywhere from the pitiless beating of the 
sunshine, the three travellers came at last to a little 
Retem bush only a few feet nigh, and flung them- 
selves down and tried to hide at least their heads 
from those "sunbeams like swords," even beneath 
its ragged shade. — Maclaren. 

4605. REFUGE, Insufficient. Some parts of the 
coast of the Isle of Wight abound in caves. In one 
of these was found the body of a poor Frenchman. 
He had been a prisoner, and had escaped from 
prison, and for a long time concealed himself there, 
probably in the hope of escaping by some vessel 
which might pass. Many a weary day passed, 
however, and he still remained a prisoner, till at 
last, not venturing to leave his retreat, he perished 
from want. So it is with those who seek refuge in 
insufficient places. "They make lies their refuge, 
and under falsehood hide themselves." They find 
out their mistake when it is too late. — C. S. Bowes. 

4606. REFUGE, Seeking. In the city of New 
York, it is said, occurred the well-known illustration 
of Whitefield's dramatic power, when, preaching to 
a large number of sailors, he introduced a descrip- 
tion of a storm and shipwreck, carrying away their 
imaginations so irresistibly that in the climax of the 
catastrophe they sprang to their feet, exclaiming, 
" Take to the long boat ! " 

4607. REFUGE, unexpected ways of. Dr. Kane 
in his Arctic wanderings was saved from the ice- 
floes which threatened the destruction of his ship 
and sheltered from a fierce storm by taking refuge 
behind and anchoring to a huge iceberg which at 
first sight appeared as if it must overwhelm and 
sink the vessel. 

4608. REGENERATION, and baptism. I was 

visiting, some little time ago, with a home missionary, 
one district where, as I passed a mill, one of the ser- 
vants came out and said, " Are not you Dr. Brown, 
of Cheltenham ? " I said, "Yes." "Will you come 
in and see my son here, who is dying ? " I, of course, 
turned in, and went upstairs to see that dying young 
man. He had a Bible lying open upon his bed, and 
he rose up upon his elbow and said to me, "O 
sir, I have been reading the third chapter of the 
Gospel of St. John, and I have been especially 
looking at the phrase, 'Ye must be born again ;' and 
I was so affected by it that I cried out to God, and 
asked Him to teach me ; and the clergyman came in, 
and I said to him, ' O sir, tell me the meaning of 
that phrase — it has been taking hold of me — " Ye 
must be bom again ; " ' and he said, 1 Pooh, pooh ! 
you were born again when you were baptized ; ' and 
I lifted up my arm, and I said, 1 O sir, there is 
more in it than that.' Now," he said, "I want to 
put the question to you— is there no more in it than 
that ? " I need not tell you that I answered there 
was more in it than that. — Br. Morton Brown. 

4609. REGENERATION, Baptismal "Well, 
Cato, what ground have you for believing yourself 
a true Christian?" said a minister to an old coloured 
man whose life was not in harmony with his pro- 



REGENERATION ( 479 ) 



RELIGION 



fession. "Been baptized, Massa," replied Cato, 
placing marked emphasis on the word "baptized." 
The minister vainly tried to convince Cato that 
mere baptism could not make him a Christian. 
Cato was stubborn on this point, for he had been 
taught that the water of baptism cleansed the heart 
of its sinfulness. The poor fellow knew nothing of 
the work of the Holy Spirit on the heart. Just 
then a happy thought struck the minister's mind. 
He led Cato into his study, took an empty ink- 
bottle from the shelf, and holding it up, said, 
" Cato, do you suppose I can clean this bottle by 
washing the outside with water ? " " No, Massa ; 
you mast] ivash de inside too, if you would have 
him clean," said Cato, with a grin of self-approval. 
"Very good, Cato," rejoined the minister. "Now 
do you suppose that water applied to the outside of 
the body of a man can cleanse sin from his heart, 
which is within him ? " " I see it now, Massa, I see 
it," said Cato, placing his hand on his brow. "My 
heart be like de inside of dat bottle. Baptism no 
cleanse de inside. I'se will seek de power of de 
Holy Spirit to make my heart clean inside." 

4610. REGENERATION, Effects of. Socrates 
was once accused by a physiognomist of having a 
base and lewd disposition. His, disciples, knowing 
his character to be altogether the reverse, were 
much enraged, and would have beaten the offender ; 
but Socrates interposed, and modestly acknowledged, 
"I was once naturally the character he describes, 
but I have been regenerated by philosophy." 

4611. REGRET, Unavailing. He who preached 
so wisely " on doing the duty which lay nearest to 
us " forgot his own instructions. . . . There broke 
upon him in his late years, like a flash of lightning 
from heaven, the terrible revelation that he had 
sacrificed his wife's health and happiness in his 
absorption in his work. . . . The fault was grave 
and the remorse agonising. For many years after 
she had left him, when we passed the spot in our 
walks where she was last seen alive, he would bare 
his grey head in the wind and rain, his features 
wrung with unavailing sorrow. — Froude's Life of 
Carlyle. 

4612. RELICS, Absurd. In many places the 
papists boast of having some of the milk of the 
Virgin Mary, and of the hay in which Christ lay 
in the cradle. A Franciscan boasted he had some 
of this hay in a wallet he carried with him. A 
roguish fellow took out the hay, and put some char- 
coal in its place. When the monk came to show 
the people his hay he found only the wood. How- 
ever, he was at no loss. " My brethren," said he, " I 
brought out the wrong wallet with me, and so can- 
not show you the hay ; but here is some of the wood 
that St. Lawrence was grilled upon." . . . They 
once showed here at Wittenberg the drawers of 
St. Joseph and the breeches of St. Francis. The 
Bishop of Mayence boasted he had a gleam of the 
flame of Moses' bush. At Compostella they ex- 
hibit the standard of the victory that J esus Christ 
gained over death and the devil. The crown of 
thorns is shown in several places. — Luther. 

4613. RELIEF, sent of God. Who else was it 
but the God of Elijah, who only a short time ago, 
in our neighbourhood, so kindly delivered a poor 
man out of his distress ; not, indeed, by a raven, 
but by a poor singing bird ? The man was sitting, 



early in the morning at his house-door ; his eyes 
were red with weeping, and his heart cried to 
Heaven, for he was expecting an officer to come and 
distrain him for a small debt. And while sitting 
thus, with his heavy heart, a little bird flew through 
the street, fluttering up and down, as if in distress, 
until at length, quick as an arrow, it flew over the 
good man's head into his cottage, and perched itself 
within an empty cupboard. The good man, who 
little imagined who had sent him the bird, closed 
the door, caught the bird, and placed it in a cage, 
where it immediately began to sing very sweetly, 
and it seemed to the man as if it were the tune of 
a favourite hymn, "Fear thou not when darkness 
reigns ; " and as he listened to it he found it soothe 
and comfort his mind. Suddenly some one knocked 
at the door. "Ah ! it is the officer," thought the 
man, and was sore afraid. But no, it was the 
servant of a respectable lady, who said that the 
neighbours had seen a bird fly into his house, and 
she wished to know if he had caught it. " Oh yes," 
answered the man ; "and here it is ; " and the bird 
was carried away. A few minutes after the servant 
came again. "You have done my mistress a great 
service," said she ; " she sets a high value upon the 
bird, which had escaped from her. She is much 
obliged to you, and requests you to accept this trifle, 
with her thanks." The poor man received it thank- 
fully, and it proved to be neither more nor less than 
the sum he owed ! And when the officer came 
he said, " Here is the amount of the debt ; now 
leave me in peace, for God has sent it me." — Dr. 
Krummacher. 

4614. RELIGION, Abiding nature of. Men's 
experiences are too often like illuminated houses 
when a great victory or a great peace is celebrated. 
On such occasions men buy candles two or three 
inches long, and put them into little bits of tin 
sockets, and stick them up at every pane of glass, and 
light them, so that they may be seen by everybody 
that goes by in the street. And was there ever any- 
thing more beautiful ! That is just like folks under 
preaching, and often in revivals of religion. They 
have little bits of enthusiasm, little bits of candles, 
that will not burn an hour. And after they have 
gone out how much tallow there is on the window, 
and on the carpet, and all about ! Now, if men, 
instead of having these petty illuminations, would 
establish in themselves a fountain of light, how much 
better it would be ! — Beecher. 

4615. RELIGION, a cloak. One Sunday a 
shower suddenly came on, when a number of per- 
sons took shelter in Rowland Hill's chapel, while 
he was preaching. Noticing this, he publicly re- 
marked, " Many people are greatly to be blamed for 
making their religion a cloak; but I do not think 
those are much better who make it an umbrella." 

4616. RELIGION, a matter of preparation. 

" One should think," said a friend to the celebrated 
Dr. Samuel Johnson, "that sickness and the view 
of death would make men more religious." "Sir," 
replied Johnson, " they do not know how to go to ioork 
about it. A man who has never had religion before 
no more grows religious when he is sick than a man 
who has never learned figures can count when he 
has need of calculation." 

4617. RELIGION, and the change of opinions. 

" No, cousin," said Henry IV., when charged by the 
Duke of Bouillion with having changed his religion ; 



RELIGION 



( 480 ) 



RELIGION 



'I have changed no religion, but an opinion." — 
Bowel. 

4618. RELIGION, and the present life. Lord 
Bolingbroke, an avowed infidel, declares that "the 
doctrine of rewards and punishments in a future 
state has so great a tendency to enforce the civil 
laws and restrain the vices of men, that, though 
Reason would decide against it on the principles 
of theology, she will not decide against it on the 
principles of good policy." Again he says : — " No 
religion ever appeared in the world whose natural 
tendency was so much directed to promote the peace 
and happiness of mankind as the Christian. The 
gospel of Christ is one continual lesson of the strictest 
morality, of justice, benevolence, and universal charity. 
Supposing Christianity to be a human invention, it 
is the most amiable and successful invention that 
ever was imposed on mankind for their good." 

4619. RELIGION, and the State. One day, when 
this matter was under earnest discussion in the 
Council of State, Napoleon said, "Last evening I 
was walking alone in the woods, amid the solitude 
of nature. The tones of a distant church bell fell 
upon my ear. Involuntarily I felt deep emotions 
— so powerful is the influence of early habits and 
associations. I said to myself, £ If I feel thus, 
what must be the influence of such impressions upon 
the popular mind ? ' Let your philosophers answer 
that if they can. It is absolutely indispensable to 
have a religion for the people." — Abbott. 

4620. RELIGION, and time-serving. The Bishop 
of Norwich once met an old fellow who was reputed 
a Deist. This gentleman touched on some points of 
religion to his lordship, who, not caring to discuss 
the subject, said, "When I think a man much in 
the wrong in an opinion I may pity him, but I can 
never be angry with him for differing from me. I 
never knew a man change his opinion for being 
kicked downstairs." "True, my lord," replied the 
other ; " but I have known many a man do it for 
being kicked upstairs." — Clerical Anecdotes. 

4621. RELIGION, alone a cause of separa- 
tion. " In former times," said he (Sechele), " when 
a chief was fond of hunting, all his people got dogs 
and became fond of hunting too. If he was fond 
of dancing or music, all showed a liking to these 
amusements too. If the chief loved beer, they all 
rejoiced in strong drink. But m this case it is 
different. I love the Word of God and not one of 
my brethren will join me." — David Livingstone. 

4622. RELIGION, ceremonial and casuistry. 

All ceremonialising and particularising religions are 
liable to be evaporated into idle cases of casuistry. 
Some few years ago the Mohammedans at the Cape 
were agitated by such a dispute. The Sultan had 
sent some one to look after their spiritual condition. 
This person found that they were in the habit of 
eating cray-fish of a particular species, which in an 
evil hour he pronounced to be unclean. Objecting 
to this decision, they said that there was nothing 
about cray-fish in the Koran. However, he looked 
up a prohibition to eat spiders, and declared that for 
all ceremonial purposes a cray-fish was practically 
a spider. Referring the question to the Curator of 
the Cape Museum, they were naturally informed 
that a cray-fish was not a spider. The more scrupu- 
lous, however, objected to the decision, and as far as 



my informant knows, the dispute may be as lively 
as ever to this day. — Canon Farrar. 

4623. RELIGION, Change in, disliked. Porphyry, 

the philosopher, could say that it was a pity such a 
man as Paul was cast away upon our religion. And 
the monarch of Morocco told the English ambassa- 
dor in King John's time that he had lately read 
Paul's Epistles, which he liked so well that, were 
he now to choose his religion, he would, before 
any other, embrace Christianity. " But every one 
ought," said he, "to die in his own religion ; " and 
the leaving of the faith wherein he was born was 
the only thing he disliked in that apostle. — Trapp. 

4624. RELIGION, Choice of. Some years ago a 
Fenian found himself lodged in an Irish prison, of 
which a soldier was governor. According to the 
regulations, the new prisoner was asked to what 
religious denomination he belonged. He replied 
that he was of no religion, and obstinately adhered 
to this statement till the governor made his ap- 
pearance on the scene. " No religion ? " quoth 
that official ; 1 1 then you must choose one at once. 
There are three kinds— Protestant Episcopal, Pres- 
byterian, and Roman Catholic. Which do you 
prefer? No nonsense." The prisoner elected for 
Rome. — Echo. 

4625. RELIGION, comes in often to fill the 
voids of life. A man had no companion, but he 
had a little child. He had lived an unhappy life 
in his household ; and by-and-by death, which is 
the great divorcer, and has a right to divorce, took 
away his companion and his trouble, but left a dear 
child, into which he poured the whole of his heart 
and nature. That little girl was everything to him. 
She was his morning star, for he waked to think of 
her before any other one, and to frolic with her, and 
chat and prattle with her. And his last thought, 
as he left the house, was of her. And now and 
then she gleamed into his thoughts all day long in 
his business. And when the evening came she was 
his bright evening star. And when he went home 
at night, and she greeted him at the door, he caught 
her in his arms, and inwardly thanked God. She 
sickened ; and he said to God, "Kill me, but spare 
the child ! " And God took the child. And he 
said, " I have nothing left." He lay before God as 
the flax lies before the flail, and said, " Strike ! 
strike ! I am dead. I am cut up from the 
roots. Strike ! " He would have died if he could, 
but he could not. Nobody can die that wants to. 
It is folks who want to live that die, apparently. 
And finding that he could not die, by-and-by he 
got up and crept into life again, and said, " What 
do I care whether I make or lose ? " He had no 
longer any motive for laying up property. And so 
he said, " If there is anything in religion, I am going 
to try to get it. I shall die if I do not have some- 
thing." And he gets religion to fill the great void 
and vacuum in his soul. — Beecher. 

4626. RELIGION, Controlling effects of. As a 

boy in India I remember being greatly struck with 
the calmness of the Hindoos, as contrasted with 
the impatient and angry spirit of the English. On 
one occasion I observed one of the former at his 
devotions. He, with others, had been carrying me 
about in a palankeen all day in the hot sun. In 
the evening he most reverently took from his girdle 
a piece of mud of the sacred river Ganges, and dis- 



RELIGION 



( 4S1 ) 



RELIGION 



solving this in water, he washed a piece of the 
ground ; then having washed his feet and hands, he 
stepped on this sacred spot and began to cook his 
food. While it was preparing he was bowed to 
the ground with his face between his knees, wor- 
shipping towards the setting sun. A boy who was 
standing by me said, " If you touch that man he will 
not eat his dinner." In a thoughtless moment I 
did so with my hand, and immediately he rose 
from his devotions ; but instead of threatening and 
swearing at me, as some might have done who 
belonged to another religion, he only looked re- 
proachfully and said, "Ah ! Master William ;" and 
then, emptying out the rice, he began his ceremony 
all over again. — Rev. W. Haslam. 

4627. RELIGION, convincing nature of its evi- 
dence. As to the Christian religion, sir, besides 
the strong evidence which we have for it, there is 
a balance in its favour from the number of great 
men who have been convinced of its truth, after a 
serious consideration of the question. Grotius was 
an acute man, a lawyer, a man accustomed to exa- 
mine evidence, and he was convinced. Grotius was 
not a recluse, but a man of the world, who certainly 
had no bias to the side of religion. Sir Isaac Newton 
set out an infidel, and came to be a very firm be- 
liever. — Dr. Johnson. 

4628. RELIGION, Cost of. A Christian gentle- 
man, when blamed by his commercial partner for 
doing so much for the cause of God, made this reply 
— "Your fox-hounds cost more in one year than 
my religion ever cost in two" — ]Yhitecross. 

4629. RELIGION, Enemy of. Knox relates the 
last confession made by Thomas Scott, a privy coun- 
cillor to James V. of Scotland, and a violent enemy 
of the reformed religion. When the monks began to 
comfort him he said, " Till now I never believed 
there was God or devil, heaven or hell. I acted 
only as a politician, to get money, and for that 
purpose I joined the bishops' side. All your 
masses can do me no good." He died the same 
tight. 

4630. RELIGION, Experimental. A Roman 
Catholic priest, a Protestant minister, a farmer, 
and an Atheist were in a railway carriage together. 
The Atheist commenced the conversation by asking 
the priest this question, "What, in your opinion, is 
sufficient proof of the truth of the Christianity which 
you profess to believe and teach ? " The priest 
began to talk of councils, of the traditions of the 
Church, and so on ; but the Atheist had been all 
over that ground before, and soon replied to the 
arguments advanced. He then turned to the Pro- 
testant minister and asked the same question. The 
minister talked of external evidences, of internal 
evidences, of collateral evidences, and so forth ; but 
the infidel had also considered all these arguments, 
and had his answer ready. The minister then 
referred the Atheist to the old farmer, whom he 
happened to know. The farmer's indignation had 
been welling up for a considerable time at hearing 
his Lord and Master reviled, and when the Atheist 
said, with a contemptuous air, " Well, my man, what 
in your opinion is sufficient proof of the truth of the 
Christianity you profess to believe ? " the farmer 
answered earnestly, "Sir, I feel it I" The Atheist 
was surprised at the reply, and said, " Gentlemen, 
I can't answer that ! " — Christian Age. 



4631. RELIGION, for ornament, not for use. 

" Fair-weather Christians " are illustrated by a 
quaint passage in Captain Speke's travels. Once, 
while on an exploring tour in Western Africa, he 
gave to each of his half-naked negro attendants a 
tine goat-skin mantle, thinking to add somewhat 
to the decency of their personal appearance as well 
as to their comfort during the autumnal storms. 
The natives were proud of their new dress, and 
wore the mantles every day as they travelled, 
sweltering under the tropical sun. At length the 
storm came, and as soon as the rain began to fall 
every negro snatched off his mantle and rolled it 
up and tucked it under his arm. 

4632. RELIGION, half in earnest. Richard 
Baxter said a good thing when he said of some 
who lived in his day, that they had a " wheelbarrow 
religion." They " went when they were shoved." 

4633. RELIGION, how best advanced. Fene^.on 
was called " the good Archbishop of Cambray ; " 
and as marking the contrast between him and 
Bossuet, Bishop of Meaux, it was a common remark 
that " the one proves religion ; the other causes 
it to be loved." — Dr. Fish. 

4634. RELIGION, how men should be led in. 

The English [Puritans] at Leyden, trusting in God 
and in themselves, made ready for their departure 
the "Speedwell" of sixty tons, and the "Mayflower " 
of one hundred and eighty tons. ... A solemn fast 
was held, and Robinson [their pastor] gave them a 
farewell, " I charge you before God and His blessed 
angels, that you follow me no further than you have 
seen me follow the Lord Jesus Christ. The Lord has 
more truth yet to break forth out of His Holy 
Word." — Bancroft (condensed). 

4635. RELIGION, Ideas of. Can we say in the 

midst of every company, every plan for the future, 
every hope of promotion, every bargain, every study, 
every covert of darkness, " Lord, J wait Thy com- 
mand; speak, Thy servant heareth, and will obey?" 
If not, then that thing we call religion is something 
else. That happens, only in a different direction, 
which happened on a large scale under the Papal 
hierarchy in the Middle Ages, when religion came 
to mean a set of monastic vows ; when a religious 
person was not a righteous man, or a godly woman, 
or a devout child anywhere, but a member of a 
separate community shut out from the world ; and 
when a religious house was not the dwelling of a 
Christian family, adoring and serving God, but of 
some Dominican or Franciscan order. The idea 
of a real relation to God will have gone out, and 
a notion of a mortal power and luxury have come 
in its place. Honesty requires that the name shall 
be changed with the thing. — Huntington. 

4636. RELIGION, Increase of, and sin. " I asked 
the Rev. Legh Richmond," says one, "how we 
were to reconcile the increase of religion with the 
acknowledged growth of crime, as evinced in our 
courts of justice. He answered, 'Both are true. 
Bad men are becoming worse, and good men better. 
The first are ripening for judgment, the latter for 
glory. The increase of wickedness is, in this respect, 
a proof of the increase of religion. The devil is wroth, 
knowing that his time is short.' " 

4637. RELIGION, Influence of. Some opponents 
took up a whole waggon-load of Methodists, and, 

2 H 



RELIGION 



( 482 ) 



RELIGION 



carried them before a justice. When they were 
asked what these persons had done there was an 
awkward silence ; at last one of the accusers said 
" Why, they pretend to be better than other people ; 
and, besides, they pray from morning till night." 
The magistrate asked if they had done nothing else. 
" Yes, sir," said an old man ; " an't please your 
worship, they have convarted my wife. Till she 
went among them she had such a tongue, and 
now she is as quiet as a lamb." "Carry them 
back ! Carry them back ! " said the magistrate, 
"and let them convert all the scolds in the town." 
— Southey. 

4638. RELIGION, Interest in. That Felix is 
still alive — the bad man who likes to go to church 
once a day ; the worldly, grasping, avaricious man 
who likes to spice his life with religious metaphy- 
sics and religious controversies. It is curious, it is 
almost comical, yet it is most pitifully true. Who 
can explain it, or account for it, that a man whose 
life is wholly given to the earth should, now and 
again, desire to hear a prayer, or listen to a dis- 
course, or take part even in a religious controversy, 
and have his " views " ? — Dr. Parker. 

4639. RELIGION, made a convenience of. King 
James I. wanted money. He had several Irish " for- 
feited estates to dispose of, and he hit upon an ingeni- 
ous mode of raising the wind," and at the same time 
planting a colony of Protestants in Ireland. He 
sold the estates to city companies. It is this pro- 
perty so acquired which the London companies con- 
tinue to enjoy. — S. C. Hall (condensed). 

4640. RELIGION, may be formal. " In a recent 
journey," says Mr. Ford, "I said to a fellow- 
passenger, an apparently intelligent young woman, 
' Are you a Christian ? ' 1 Yes, sir,' was the prompt 
reply. ' How long have you been one ? ' was my 
next inquiry. ' Ever since I was christened, sir ! 
And this was all she knew about the matter." 

4641. RELIGION, may be merely official. It 

was currently reported that the profligate Pope 
Boniface VIII. was privately an unbeliever, even 
deriding the idea of the immortality of the soul, at 
the very time when he was maintaining against 
Philip the Fair the right of the Pope to sit as 
Christ's representative, in judgment on the living 
and the dead, and to take the sword of temporal 
power out of the hands of those who misused it. — 
Susanna Winkworth. 

4642. RELIGION, Meaning of. Some one has 
said that when the great American orator and 
statesman, Webster, first visited Westminster Abbey, 
he walked in, he looked around him, he burst into 
tears. That is an acknowledgment of something 
undefined, mysterious, superior to ourselves, and 
superior to all common things, which is the root of 
all religion, and which springs from that modesty 
and humility of spirit which is described in the first 
Beatitude. — Dean Stanley. 

4643. RELIGION, Naturalness of. Coleridge 
used to praise Bishop Butler's sermons as full of 
thought and sound philosophy. "He has proved," 
he used to say, " the love of piety and virtue to be 
as natural to the mind of man as the delight it 
receives from the colour of a rose or the smell of a 
lily." 

4644. RELIGION, No time for. " Sir," said one 



to an evangelist, "I have not time to serve God." 
Prompt and pertinent was the reply — " God wants 
no more of your time to serve Him than that which 
you give to serve the devil." — John Guthrie, M.A. 

4645. RELIGION, not a solitary thing. When 
Wesley was returning to Oxford, with strong lean- 
ings towards a life of seclusion, he travelled some 
miles to see a "serious man." "Sir," said this 
person, in words which Wesley never forgot, " you 
wish to serve God and go to heaven. Remember you 
cannot serve Him alone ; you must therefore find 
companions or make them ; the Bible knows nothing 
of solitary religion." Wesley joined the "Holy 
Club," anjd his subsequent institution of societies 
shows how apt a learner he was. — A. Mackennal, B.D. 

4646. RELIGION, not a thing of talk. Dr. 

Lathrop was a man of generous piety, but much 
opposed to the noisy zeal that seeketh the praise of 
men. A young divine who was much given to 
enthusiastic cant one day said to him, " Do you 
suppose you have any real religion?" "None^to 
speak of," was the excellent reply. — Arvine. 

4647. RELIGION, not to be made a task. 

Sunday was* a heavy day to me when a boy. My 
mother made me read the " Whole Duty of Man," 
from the greater part of which I could derive no 
instruction. When, for instance, I read the chapter 
on theft, which from my infancy I had been taught 
was wrong, I was no more convinced that theft was 
wrong than before, so there was no accession of 
knowledge. I fell into an inattention to religion, or 
an indifference about it, in my ninth year. The 
church where we had seats wanted repairing, so I 
was to go and find a seat in other churches ; and 
having bad eyes, and being awkward at this, I used 
to go and read in the fields. I then became a sort 
of lax talker against religion, though I did not much 
think against it, and this lasted till I went to 
Oxford. — Dr. Johnson. 

4648. RELIGION, One part of. At one of our 

mission stations in India one of the native preachers 
became engaged in a warm discussion with a Brah- 
min, during which the latter used strong language 
and spoke very loudly. A friend standing by said 
that such talk would offend the preacher. "No, 
no," the Brahmin replied ; "he will not get angry, 
whatever you say to him. It is a part of his religion 
never to get angry or tell a lie." 

4649. RELIGION, Power of. A clergyman, having 
made several attempts to reform a profligate, was at 
length repulsed with, " It is all in vain, Doctor ; you 
cannot get me to change my religion." "I do not 
want that," replied the good man ; " I wish religion 
to change you." 

4650. RELIGION, refused. I was talking one 
day to a man who was weeping. I said to him, 
"What is the trouble?" And he told me a very 
strange story. When he started out in life he left 
his native village, and went to another town to find 
something to do, and he said he was unsuccessful. 
The first Sabbath he went to a little church, and 
there the minister preached from this text : " Seek 
ye first the kingdom of God;" and he said that he 
thought the text and the sermon were for himself. 
The sermon made a deep impression upon him. But 
he said he did not want to become a Christian then. 
He wanted to get rich, and when he was settled in 



RELIGION ( 483 ) 



life he would seek the kingdom of God. He went 
on, and the next Sabbath he was in another village. 
It was not long before he heard another minister 
preach from the same text : " SccJc ye first the kingdom 
of God." He thought surely some one must have 
been speaking to the minister about him, for the 
minister just pictured him out. But he said he 
would not seek the kingdom of God then ; but when 
he got settled in life, and was his own master, he 
w 7 ould. Some time after he was at another village, 
and he went to church again ; but he had not been 
there a great while when he heard the third minister 
preach from the same text : "Seek ye first the king- 
dom of God. and His righteousness ; and all these 
things shall be added." He said it went right down 
into his soul ; but he calmly and deliberately made 
up his mind that he would not become a Christian, 
that he would not seek the kingdom of God until he 
had got settled in life and owned a farm, and that 
then he would attend to the salvation of his soul. 
Many a man thinks he can't make money if he be- 
comes a Christian. How the devil deceives you ! 
This man said, " Now I am what the world calls 
rich, and go to church every Sunday ; but I have 
never heard a sermon from that day to this which 
has ever made any impression upon my heart. My 
heart is as hard as a stone." As he said this tears 
trickled down his cheeks. — Moody {condensed). 

4651. RELIGION, revived. A baronet was one 
day examining some works of the celebrated sculptor, 
Mr. Bacon, and observed a bust of Mr. Whitefield 
among them, which led him to remark, " After all 
that has been said, this was truly a great man ; he 
was the founder of a new religion." "Anew religion, 
sir! " replied Mr. Bacon. "Yes," said the baronet ; 
" what do you call it ? " " Nothing," was the reply, 
"but the old religion revived with new energy, and 
treated as if the preacher meant what he said." — 
Arvine. 

4652. RELIGION, should be practical. William 
Smith, a Primitive Methodist local preacher, had a 
business letter shown to him from a manufacturer 
of cloth. The concluding paragraph was a rather 
high-flown rhapsody about revivals, and some ser- 
mon that had been to him (as he said) " wines on 
the lees." His pair of eyes keenly watched the 
reader of the letter, to whom he said, when the 
reading was concluded, "What do you think of 
that?" Answer: "I don't think I should have 
written the last paragraph." Besponse : " I should 
think not ; I only wish the fellow would put his 
religion into his cloth instead of his invoices." 

4653. RELIGION, Some men's Shortly before 
his death, being visited by a clergyman whose 
features 'as well as language were more lugubrious 
than consoling, Hood looked up at him compas- 
sionately, and said, " My dear sir, Em afraid your 
religion doesn't agree with you." — W. Davenport 
Adams. 

4654. RELIGION, Some men's idea of. Lord 
Hartington admits the truth of the story that the 
Roman Catholic soldiers on board the " Euphrates " 
were forced by their commanding officer to attend 
a Protestant service. The gallant martinet looks 
upon public worship as a full-dress parade, and it 
grieved him to think men were feigning themselves 
Papists in order to avoid it. — Echo. 

4655. RELIGION, Talking. A gay, thoughtless 



REMEDY 

young lady, who had not infrequently indulged in 
ridiculing "the orthodox," as she was pleased to 
term those who pretended to anything more than 
external morality, after having been in the society 

of a pious, devoted friend, observed, " Mrs. is 

always talking religion ; but she does seem to enjoy it 
so much, that I love to listen to her, and have been 
sitting a whole hour to hear her converse." 

4656. RELIGION, Talking about. A lady once 
asked the Rev. C. Simeon if teachers ought always 
to be talking about religion. " No, no" answered 
the good man, rather precipitately ; let your speech 
be seasoned xcith salt — seasoned with salt, Madam ; 
not a whole mouthful." 

4657. RELIGION, what it does for us. An 

infidel was lecturing in a village in the North of 
England, and at the close he challenged discussion. 
Who should accept the challenge but an old, bent 
woman in most antiquated attire, who went up to 
the lecturer and said, " Sir, I have a question to 
put to you." "Well, my good woman, what is 
it?" "Ten years ago," she said, "I was left a 
widow with eight children utterly unprovided for, 
and nothing to call my own but this Bible. By its 
direction, and looking to God for strength, I have 
been enabled to feed myself and family. I am now 
tottering to the grave, but I am perfectly happy, 
because I look forward to a life of immortality with 
Jesus in heaven. That is what my religion has 
done for me. What has your way of thinking done 
for you?" "Well, my good lady," rejoined the 
lecturer, " I don't want to disturb your comfort ; 
but" "Oh ! that's not the question," inter- 

posed the woman ; " keep to the point, sir. What 
has your way of thinking done for you ? " The 
infidel endeavoured to shirk the matter again ; the 
feeling of the meeting gave vent to uproarious 
applause, and he had to go away discomfited by an 
old woman. 

4658. RELIGIOUS, Motive for being. If I had 

no other reason and motive for being religious, I 
would earnestly strive to be so for the sake of my 
aged mother, that I might requite her care of me, 
and cause the widow's heart to sing for joy. — 
Hooker. 

4659. REMEDIES, Scorn of simple. Sir Henry 
Holland, after describing an efficacious but simple 
course of practice in dealing with a generally 
obstinate complaint, adds the remark, that here, 
unhappily, as in so many other cases, the simplicity 
of the means forms a hindrance to their sufficient 
application. A shrewd clerical observer says of 
country patients, that when seriously ill the one 
thing they insist upon is a good drastic treatment ; 
gentle measures they are inclined to resent as an 
imputation on the gravity of the case. — Francis 
Jacox. 

4660. REMEDY, Need of. In the city of Shu- 
Kow, which I visited, references to opium-smoking 
called forth the readiest response. " It is all very 
well to warn us against the evil," said a Shu-Kow 
man to me, "but can you tell us of a remedy? 
The evil we know only too much about ; but we 
haven't the power to grapple with it. Can't you 
help us in this ? " — David Hill. 

4661. REMEDY, the, Do not forget. Cecil had 
been a great sufferer for years, and none of his 



REMORSE 



( 484 ) 



REPENTANCE 



medical friends had been able to ascertain the cause. 
At length Mrs, Cecil was told of a physician who 
was extremely skilful in intricate cases, and whom 
she entreated him to consult. On entering the 
physician's room he said, " Welcome, Mr. Cecil ; 
I know you well by character, and as a preacher. 
We must have some conversation after I have given 
you my advice." Mr. Cecil then described his 
sufferings. The physician considered a moment, 
and then said, " Dear sir, there is only one remedy 
in such a case as yours ; do first try it ; it is per- 
fectly simple," and then he mentioned the medicine. 
Mr. Cecil, fearing to occupy too much of his time, 
rose to leave, but the physician said, " No, sir, we 
must not part so soon, for I have long wished for 
an opportunity of conversing with you." So they 
spent half an hour more, mutually delighted with 
each other's society. On returning home, Mr. 
Cecil said to his wife, "You sent me to a most 
agreeable man — such a fund of anecdote, such 
originality of thought, such a command of lan- 
guage," "Well, but what did he prescribe for 
you ? " Mrs. Cecil anxiously inquired. There was 
a pause, and then Mr. Cecil exclaimed, " I have 
entirely forgotten the remedy ; his charms of man- 
ner and conversation put everything else out of my 
mind." "Now, young men," said Mr. Cecil, "it 
will be very pleasant for you if your congregations 
go away saying, 'What eloquence! what original 
thought ! and what an agreeable delivery ! ' Take 
care they do not forget the remedy, the only remedy, 
Christ and His righteousness, Christ and His atone- 
ment, Christ and His advocacy." — Memoirs of Wm. 
Marston. 

4662. REMORSE, Effects of. For every sin, great 
or small, conscience, which is the voice of God, has 
a reproof more or less emphatic. Charles IX., re- 
sponsible for St. Bartholomew massacre, was chased 
by the bitter memories of his deeds, and in his 
dying moments said to his doctor, Ambrose Parry, 
" Doctor, I don't know what's the matter with me ; 
I am in a fever of body and mind, and have been 
for a long while. Oh, if I had only spared the 
innocent and the imbecile and the crippled ! " 
Rousseau declared in old age that a sin he com- 
mitted in his youth still gave him sleepless nights. 
Charles II., of Spain, could not sleep unless he had 
in the room a confessor or two friars. Cataline had 
such bitter memories he was startled at the least 
.sound. Cardinal Beaufort, having slain the Duke 
of Gloucester, often in the night would say, " Away ! 
away ! Why do you look at me? " Richard III., 
having slain his two nephews, would sometimes in 
the night leap from his couch and clutch his sword, 
fighting apparitions. — Talmage. 

4663. REMORSE, Instance of. Gardiner, Bishop 
of Winchester, one of the most bitter opponents of 
the Reformation, when he came to die, exhibited 
great remorse at the remembrance of his various 
cruelties. "He often," says Bishop Burnet, "re- 
peated those words — ' Erravi cum Petro, sed nonflevi 
cum Petro'" ('I have erred with Peter, but have 
not repented with him ')." 

4664. RENEWAL, what it is not. A builder 
was called in to repair some houses. The contract 
stated that any doors, window-sashes, &c, which 
should be renewed would be paid for. The work 
proceeded, certain door-panels, window-frames, and 
sashes proved to be imperfect and decayed. The 



defective panels, headings, and pieces of framing 
were made good. In due course the painting, grain- 
ing, and finishing work was completed. I was 
present when the work underwent examination. 
The builder's account had been rendered, and an 
item appeared of so many pounds for renewing doors, 
sashes, &c. " Certainly not," said the architect on 
being appealed to ; " to repair is one thing, to renew 
quite another." In vain the builder expostulated. 
How well I remember the architect's words — " No, 
sir, your contract comprehends all repairs. Go and 
get your Dictionary and see what the word renew 
means. Had you taken away the old doors and 
window-sashes, and brought new ones, we would 
have paid you for them. Such is the meaning of 
the terms of your contract, and no amount of re- 
pairing will renew that which is old." — Henry 
Varley. 

4665. REPENTANCE, A death-bed. Do not 

trust a death-bed repentance, my brother. I have 
stood by many a death-bed, and few indeed have 
there been where I could have believed that the 
man was in a condition physically (to say nothing 
of anything else) clearly to see and grasp the message 
of the gospel. I know that God's mercy is bound- 
less. I know that a man, going — swept down that 
great Niagara — if, before his little skiff tilts over 
into the awful rapids, he can make one great bound 
with all his strength, and reach the solid ground — 
I know he may be saved. It is an awful risk to run. 
A moment's miscalculation, and skiff and voyager 
alike are whelming in the green chaos below, and 
come up mangled into nothing, far away down 
yonder upon the white turbulent foam. " One was 
saved upon the cross," as the old divines used to 
tell us, " that none might despair ; and only one 
that none might presume." — Maclaren. 

4666. REPENTANCE, A late. One of Father 
Taylor's most remarkable displays was after an 
address by a visitor who related the death of a very 
wicked man, a hardened sinner, who was blown up 
a few days before in one of his own powder-mills 
at Wilmington. He came down all crushed and 
mangled, and gave his heart to God ; and now who 
would not say with the holy man of old, " Let me 
die the death of the righteous, and let my last end 
be like his " ? Father Taylor rose at once. " I don't 
want any trash brought unto this altar. I hope 
none of my people calculate on serving the devil 
all their lives, and cheating him with their dying 
breath. Don't look forward to honouring God by 
giving Him the last snuff of an expiring candle. 
Perhaps you will never be blown up in a 'powder-mill. 
That holy man," he continued, " that we heard of 
was Balaam, the meanest scoundrel mentioned in 
the Old Testament or the New. And now I hope 
we never shall hear anything more from Balaam, 
nor from his ass." — Life of Father Taylor. 

4667. REPENTANCE, a sinner's, Joy over. In 

India there is a tomb of wonderful architecture. 
Twenty thousand men were twenty-two years in 
erecting that and the buildings around it. Standing 
in that tomb, if you speak or sing, after you have 
ceased you hear the echo coming from a height of 
one hundred and fifty feet. It is not like other 
echoes. The sound is drawn out in sweet prolonga- 
tion, as though the angels of God were chanting on 
the wing. How many souls here to-day, in the 
tomb of sin, will lift up the voice of penitence and 



REPENTANCE 



( 485 >; 



REPENTANCE 



prayer? If now they would cry unto God, the echo 
would drop from afar — not struck from the marble 
cupola of an earthly mausoleum, but sounding back 
from the warm heart of angels, flying with the 
news ; for there is joy among the angels of God 
over one sinner that repenteth ! — Talmage. 

4668. REPENTANCE, and faith. Mr. P. Henry 
used to say that he had been told, concerning the 
famous Mr. Dodd, that some called him in scorn 
"Faith and Repentance," because he insisted so 
much upon these two in his preaching. " But," says 
Mr. Henry, " if I were to die in the pulpit, I would 
desire to die preaching repentance ; and if I die 
out of the pulpit, I would desire to die practising 
it." 

4669. REPENTANCE, and penance. A clergy- 
man found the children reading the Douay version 
of the Testament, and on noticing a passage in the 
chapter which was translated "Do penance," where 
the English version rendered the same word by 
" Repent," he asked them if they knew the difference 
between penance and repentance. A short silence 
followed, and then a little girl asked, "Is it not this, 
your reverence : Judas did penance, and went and 
hanged himself ; Peter repented, and wept bitterly ? " 
— Life of Rev. William Marsh, D.D. 

4670. REPENTANCE, Complete. Dr. Donne, 
a clergyman of great talents and learning, when on 
his death-bed, and taking a solemn farewell of his 
friends, said, " I repent of all my life but that part 
of it which I spent in communion with God and in 
doing good." 

4671. REPENTANCE, deferred. The Venerable 
Bede tells us of a certain great man who was 
exhorted to repent of his sins during a season of 
illness. He answered that he would not repent yet ; 
for, should he recover, his companions would laugh 
at him on account of his religion. Getting worse, 
the subject was again pressed on his attention, when 
he replied, " It is too late now, for I am judged and 
condemned." 

4672. REPENTANCE, History of. A story is 
told at Killarney of a holy hermit who had found 
so much favour with Heaven that his food was 
brought every morning by the angels themselves. 
One stormy night he looked out of the door of his 
hut and said, "This is a wild night," but forgot to 
add the usual "Glory be to God," and from hence- 
forth the angels brought his food no longer. As a 
penance he planted his holly-stick in the middle of 
the ford, and vowed never to leave the spot until 
the stick blossomed. A dishonest cattle-dealer 
passing, to whom he told his tale, stung by remorse, 
placed his stick in the sand also, and swore the 
same vow, promising to restore all his ill-gotten 
gains. Immediately the thief's stick blossomed, 
and he went on his way rejoicing, for his repentance 
was sincere. But the hermit's heart was filled more 
with shame at the loss of his reputation than any- 
thing else, and neither bud nor blossom showed 
Heaven's acceptance of his grief, until a great flood 
came, threatening to sweep him away, when, in 
mortal terror, his heart for the first time felt real 
sorrow and 'penitential remorse. Then the holly- 
branch sprouted, but he had meanwhile grown too 
weak to reach the shore ; so the flood swept him 
away, although he knew himself forgiven. It is a 



parable of death doing for many a man what life 
has failed to do. — B. 

4673. REPENTANCE, How some men give 
themselves to. In a village near Derby a man lay 
apparently dying. The clergyman of the parish 
visited him, and very earnestly besought him to 
be reconciled to a neighbour against whom it was 
well known he entertained feelings the opposite 
of friendly. At last the man consented, and the 
neighbour was sent for ; and after a brief conver- 
sation they shook hands in token of friendship. 
But as the neighbour turned to depart the sick 
man exclaimed, "But you must remember this 
stands for nothing if I get better again 1" — J. C. 
Anlliff, B.D. 

4674. REPENTANCE, Ineffectual. Mr. Bris- 
bane, a Scotch minister, gave the following certifi- 
cate to a parishioner who was continually sinning, 
and repenting only to sin again : — " I certify that 
the bearer has too little grace to be good, and toq 
little sense to be desperately wicked." — Life of Dr. 
Begg. 

4675. REPENTANCE, Necessity of. When his 
people at Wittenberg showed him their licenses to 
sin, Luther's answer was, " Unless you repent you 
will all perish." . . . "Please God, I'll make a hole 
in his drum," he said when he first heard of Tetzel 
selling these indulgences. — Anecdotes of Luther. 

4676. REPENTANCE, No place for. Suppose I 
should preach the gospel in some gambling-saloon of 
New York, and suppose a man should come out 
convicted of his wickedness, and confess it before 
God, and pray that he might be forgiven. For- 
giveness might be granted to him, so far as he 
individually was concerned. But suppose he should 
say, "O God, not only restore to me the joys of 
salvation, but give me bade the mischief that I have 
done, that I may roll it out." Why, there was one 
man that shot himself ; what are you going to do 
for him ? A young man came to Indianapolis, when 
I was pastor there, on his way to settle in the West. 
He was young, callow, and very self-confident. 
While there he was robbed, in a gambling-saloon, 
of fifteen hundred dollars — all that he had. He 
begged to be allowed to keep enough to take him 
home to his father's house, and he was kicked out 
into the street. It led to his suicide. I know the 
man that committed the foul deed. He used to 
walk up and down the street. Oh how my soul 
felt thunder when I met him ! If anything lifts 
me up to the top of Mount Sinai, it is to see one 
man wrong another. Now suppose this man should 
repent ? Can he ever call back that suicide ? Can 
he ever carry balm to the hearts of the father and 
mother and brothers and sisters of his unfortunate 
victim? Can he ever wipe off the taint and dis- 
grace that he has brought on the escutcheon of that 
family ? No repentance can spread over that. And 
yet how many men there are that are heaping up 
such transgressions ! — Beecher. 

4677. REPENTANCE, often brief. When an 
impulsive old gentleman, an utter stranger at the 
Bethel, shed tears at a moving appeal, Father 
Taylor turned toward him with these words — " Cry 
away, you white-headed sinner ; it won t hurt you. 
Summer showers are soon dried up. You'll forget it 
in five minutes." The stranger, who was there at 
the invitation of one who communicates this in- 



REPENTANCE 



( 486 ) 



REPROOF 



cident, gasped out, "How did he know about 
me ? Have you been telling him ? " — Life of Father 
Taylor. 

4678. REPENTANCE, Opportunity for. John 
Hardonk, while 011 shipboard, dreamed one night 
that the day of judgment had come, and that the 
roll of the ship's crew was called except his own 
name, and that this crew were all banished ; and in 
his dream he asked the reader why his own name 
was omitted, and he was told it was to give him 
more opportunit} 7 for repentance. He woke up a 
different man. He became illustrious for Christian 
attainment. — Talmaye. 

4679. REPENTANCE, unavailing sometimes. 

Of Antiochus, though he vowed in his last illness 
that also he would become a Jew himself, and go 
through all the world that was inhabited and de- 
clare the power of God, yet, continues the historian, 
"for all this, his pains would not cease, for the just 
judgment of God was come upon him," — J". Lorinus. 

4680. REPETITION, needless. It is said that 
Father Bushnell, of Vermont, used to relate a story 
of a little boy who was one day sitting right at his 
feet, and looking up into his face while he was 
standing and preaching in a densely crowded room. 
As the old man was going on very earnestly he 
happened to repeat some remark he had previously 
uttered, when the little fellow spoke out, " You 
said that afore!" Mr. Bushnell used to say that 
was the best criticism he ever received on his preach- 
ing in his life. 

4681. REPORT, How men are misled by. It 

is a habit of theirs (the Gauls) to stop travellers, 
were it even by constraint, and inquire whatsoever 
each of them may have heard or known about any 
sort of matter. In their towns the common people 
beset the passing trader, demanding to hear from 
what regions he came, what things he got acquainted 
with there. Excited by rumours and hearsays, 
they will decide about the weightiest matters ; and 
necessarily repent next moment that they did it, 
on such guidance of uncertain reports, and many a 
traveller answering with mere fictions to please 
them and get off. — Cessans Be Bello Gallico. 

4682. REPROBATE, Christ's tenderness towards. 

There came to me last week one whose bad ways 
I had known, and whom I had avoided, supposing 
that he was but a sponge ; but having, since 
January last, maintained a better course, he came 
to me and, to my surprise, spoke of his past life, of 
his degradation, and of his new purpose, and said, 
" The kindness that some friends have shown me 
has been very comforting and very encouraging." 
I sat there, and my heart trembled like jelly. I 
rebuked myself that I had ever had any other 
thought than that he might be rescued. And as 
he went on my heart went out toward him. And 
I said to myself, " "What would I not give if I could 
save this man?" I, a selfish man, I, a proud man, 
I, a worldly man, I, burdened like himself — I, rising 
above my lower nature, felt my better nature assert- 
ing itself. And I longed to take him up in my arms, 
and out of the entanglements and temptations which 
beset him, and make a man of him. And do you 
suppose that I could feel this, and Christ feel nothing 
when one comes to Him, saying " Lord Jesus, have 
mercy on me " ? — Btecher. 



4683. REPROBATE, Hope for. John Vine 
Hall, father of Rev. Newman Hall, calls himseif 
" a brand saved from the burning." After drinking 
to great excess some days, on coming to his senses, 
he began to reason with himself on the guilt and 
folly of abusing the blessings with which God had 
surrounded him. In a passionate manner he ex- 
claimed, " Oh ! it's no use for me to repent, my sins 
are too great to be forgiven ! " No sooner had he 
uttered these words than a voice seemed to say, 
with strong emphasis, 11 If thou wilt forsake thy sins, 
they shall be forgiven." This was within an hour 
after he had been made the subject of importunate 
prayer by his wife, that he might die penitent 
rather than live in sin. His heart was subdued ; 
he abhorred his besetting sin more than ever, but 
he felt that it must be conquered or he must perish. 
And he conquered it. 

4684. REPROBATES, called to preach the 
gospel. In John Bunyan, God calls the bold 
leader of village reprobates to preach the gospel — a 
blaspheming tinker to be one of England's famous 
confessors. . . . Erom the deck of a slave-ship He 
summons J ohn Newton to the pulpit ; a.nd by 
hands defiled with Mammon's foulest and most 
nefarious traffic, brings them that are bound out of 
darkness, and smites adamantine fetters from the 
slaves of sin. In Paul, the Apostle of the Gentiles, 
He converts Christ's bitterest enemy into His warmest 
friend ; to the man whom a trembling Church held 
most in dread she comes to owe, under God, the 
weightiest obligations. . . . How much better for 
these three stars to be shining in heaven than 
quenched in the blackness of darkness ! — better for 
the good of mankind, better for the glory of God. — 
Guthrie. 

4685. REPROOF, A just. As the Rev. Dr. 

Gifford was one day showing the British Museum 
to some strangers, he was much shocked by the 
profane language of a young gentleman belonging 
to the party. Taking down an ancient copy of the 
Septuagint, he showed it to the youth ; on which he 
exclaimed, "Oh! I can read this." " Then," said 
the Doctor, "read that passage," pointing to the 
third commandment. 

4686. REPROOF, A pertinent. The late Rev. 
Robert Clason, of Logie, being possessed of a singu- 
larly gentle and retiring nature, was most reluctant 
to reprove. When he did so the reproof was in 
few words, but these not to be forgotten. He 
happened to be an inside passenger in the stage- 
coach, which, early in the century, was the only 
weekly conveyance between Stirling and Glasgow. 
A blustering fellow-passenger had, in the form of 
oaths, repeatedly mentioned the devil's name. His 
oaths, increasing in vehemence, he began to use 
irreverently the name of the Supreme. " Stop, sir," 
said Mr. Clason, " else one or other of us must go 
out. So long as you used the name of your own 
master I was silent, but / shall not hear you speak 
irreverently of mine." The rebuke was effectual. — 
Rev. Charles Rogers, LL.D. 

4687. REPROOF, A silent. A dancing party 
was going on one Saturday night in Edinburgh. 
The people of the house in which the revel was 
held belonged to the St. George's Church congre- 
gation. Its minister, Dr. Andrew Thomson, had 
been out late that night to visit a sick member. On 



REPROOF 



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RESCUE 



his return home his eyes chanced to light on this 
house, whose windows were brilliant with the glare 
of festivity. He stepped up to the door and rang 
the bell. Without speaking a word he went up- 
stairs, entered the room, and stood in the midst of 
the dancers. Had a spirit from the other world 
appeared the party could not have been thrown 
into a state of greater confusion. The music ceased, 
the dancers stood still ; a silence awful as death 
followed, while the bold intruder surveyed the 
company with a stern glance. As the penetrating 
look of reproof fell in turn on each one of the con- 
founded revellers every countenance fell and the 
bravest quailed. The piercing eye and solemn 
presence having accomplished the work of admoni- 
tion, the minister retired amid the same unbroken 
silence. 

4688. REPROOF, from a child. The celebrated 
Italian writer, Silvio Pellico, when a young man, 
became entangled by the secret society of the Car- 
bonarie, and although not a member of that political 
party, was condemned in 1821 to death, which was 
afterwards changed to imprisonment for life. In 
his book called " My Prison Life " he tells us the 
following story : — " During the first days of my 
prison life I found in religion my only consolation ; 
earnest meditation on the Word of God gave that 
strength which my passionate disposition stood so 
greatly in need of ; my Bible was a Vulgata Latin 
edition such as the Romish Church permits." At 
first he was taken to Milan, then sent to Venice, 
where he was examined and cross-examined by a 
special commission who were known as "The 
Leaden Roofers." Loneliness, and the fear that 
he might inadvertently damage his own cause or 
entangle some of his friends by any chance word 
which dropped from him at his frequent cross- 
examination, brought upon him a feeling of despair. 
He says : — " My faith forsook me, and I left off pray- 
ing ; I affected an indifference of manner, and would 
sing and joke when in the presence of others. 
This melancholy had lasted a whole week, when one 
day the warder's little son paid me his customary 
visit. 'It seems to me,' he said, as he caressed 
me, ' that you are no more so sad since you left off 
reading in that bad book.' My eye followed his 
finger, and I saw my dusty Bible. I took and dusted 
the book with my handkerchief, and opening it, my 
eye fell on the following passage : ' It is impossible 
but that offences should come ; but woe unto him 
through whom they come ! It were better for him 
that a millstone were hanged about his neck, and 
he cast into the sea, than that he should offend one 
of these little ones.' Conscience -stricken, I acknow- 
ledged my sin, and strove earnestly to remove the 
wrong impression from the child's mind and teach 
him to value the Word of God. My own spiritual 
life was quickened ; I began to read my Bible anew, 
and it became to me again strength, and brought 
me peace and life in God." — Der Glaubensbote. 

4689. REPROOF, and its application. The Rev. 
J. Howe, once conversing with a nobleman in St. 
James's Park, who swore profanely in conversation, 
expressed great satisfaction in the thought that 
there is a God who governs the world, who will 
finally make retribution to all according to their 
works, and "who, my lord," added he, "will make 
a difference between him that sweareth and him 
that feareth an oath." His lordship immediately 
answered, " I thank you 3 sir, for your freedom ; I 



take your meaning, and shall endeavour to make a 
good use of it." Mr. Howe replied, "I have reason 
to thank your lordship for saving me the most diffi- 
cult part of the discourse, which is the application." 

4690. REPROOF, Administering. A skilful 
physician having to heal an iinposthume, and find- 
ing the person to be afraid of lancing, privately 
wrapped up his lenife in a sponge, with which, while 
he gently smoothed the place, he lanced it. So, 
when we encounter an offending brother, we must 
not openly carry the dagger in our hand, but with 
words of sweetness administer our reproof, and so 
effect the cure. 

4691. REPROOF, Appropriate. Passing two 
persons of quality, who were talking with great 
eagerness and imprecated curses on each other 
repeatedly, Mr. Howe said to them, taking off his 
hat in a respectful manner, " I pray God save you 
both ; " for which handsome reproof they immediately 
returned him thanks. 

4692. REPROOF, rightly received. It is said 
that Henry the Great of France took much pleasure 
in conversing with an honest and religious man of 
a low situation in life, who used great freedom with 
His Majesty. One day he said to the King, "Sire, 
I always take your part when I hear any man 
speaking evil of you ; I know that you excel in 
justice and generosity, and that many worthy things 
have been done by you. But you have one vice 
for which God will condemn you if you do not 
repent ; I mean the unlawful love of women." The 
King, it is said, was too magnanimous to resent this 
reproof, but he long felt it like an arrow in his 
bosom, and sometimes said that the most eloquent 
discourses of the doctors of the Sorbonne had never 
made such an impression on his soul as this honest 
reproof from his humble friend. — Whitccross. 

4693. REPUTATION, and salvation. Webster, 
in the last years of his life, said once, with an 
anguish of solemnity, "/ would give all my repu- 
tation for the salvation of my soul." — Rev. Joseph 
Cook. 

4694. RESCUE, A noble. A little boy was going 
from Chicago to Buffalo on a lake steamer. In his 
play on deck one morning he ran too near the edge 
of the vessel and fell overboard into the water. 
The cry, " A boy overboard ! " was made. Every 
one rushed on deck, but no one knew what to do. 
There was on board a young sailor, a very slender, 
timid young man, who, because he wouldn't fight, 
nor drink, nor gamble like the other sailors, went 
by the name of " Coward." At that moment he 
came on deck, saw what was the trouble, and saying, 
" I'll save him if I can I " threw himself overboard 
to fight with the waves and save a life. It was a 
desperate fight ; and at last he rose near the side 
of the vessel, bearing in his arms the tender young 
life he had risked his own to save. A shout of joy 
arose from every lip as both were brought on board, 
the rescuer and the rescued together. 

4695. RESCUE, a source of interest and joy. 

It was in March, when I was hunting beaver, just 
as the ice began to break up. I calculated there 
could be no human being nearer than one hundred 
miles. I was pushing my canoe through the loose 
ice, when just around a point I heard something 
walking through the ice. It stepped so regularly 



RESCUE 



( 438 ) 



RESIGNATION 



that I felt sure it must be a moose. I held my 
rifle cocked in my hand, while I pushed the canoe 
with the other. Slowly I rounded the point, when, 
what was my astonishment to see a man wading in 
the water — the ice water ! He had nothing on his 
hands or feet, and his clothes were torn almost 
from his limbs. He was gesticulating with his 
hands, and talking to himself. He seemed wasted 
to a skeleton. With great difficulty I got him into 
my canoe, when I landed and made up a fire, and 
got him some hot tea and food. He had a bone of 
some animal in his bosom, which he had gnawed 
almost to nothing. He soon fell asleep. I nursed 
him like an infant. With great difficulty I found 
out the name of the town from which he came. At 
length I reached the village where I supposed he 
lived. I found the whole community under deep 
excitement, and more than a hundred men seeking 
for my crazy companion. It had been agreed 
upon that if he was found the bells should be rung 
and guns fired ; and as soon as I landed a shout 
was raised, his friends rushed to him, the bells 
broke out in loud notes, and guns were fired till 
every seeker knew that the lost one was found. I 
never saw people so crazy with joy. How they 
feasted me, and when I came away, loaded my 
canoe with provisions ! They seemed to think only 
of the poor man whom I had brought back. 

4696. RESCUE, God's law of. During a heavy 
storm off the coast of Spain a dismasted merchant- 
man was observed by the crew of a British frigate 
to be drifting before the gale. Every eye and every 
glass were fixed on her, and a canvas shelter on the 
deck, which was almost level with the sea, sug- 
gested the idea that even yet there might be life on 
board. The captain of the frigate instantly gave the 
order to put her about ; a boat was lowered, and a 
band of gallant men, who volunteered for the peril- 
ous service, started in it for the wreck. Away they 
went over the raging billows, and with much diffi- 
culty they at last succeeded in boarding the vessel. 
Then, lifting up the canvas, they found a man, 
bent head and knees together, so wasted with fasting 
and hunger, and so completely exhausted, that he 
could give them no informatien either by speech or 
sign. Supposing that the rest of the crew had all 
been washed overboard, they lifted him into their 
boat, and by-and-by they reached their ship. The 
man was laid on the deck, and means were promptly 
used to restore him to consciousness. At length he 
showed signs of life, and his lips moved. Listening 
intently to catch what he said, they heard him 
whisper, faintly and painfully, "There's another 
man." Rescued from death, the first use he made 
of his recovered speech was, not to ask for further 
comforts for himself, but to tell them that another 
was in peril, and to entreat them to rescue him. 

4697. RESIGNATION, and work. Of all the 

smaller English missions, the Livingstone-Congo 
stands conspicuous for its overflowing of zeal and 
life and promise ; and of all its agents, young M'Call 
was the brightest ; but he was struck down in mid- 
work. His last words were recorded by a stranger 
who visited him. Let each one of us lay them to 
our hearts. "Lord, I gave myself, body, mind, and 
soul, to Thee. I consecrated my whole life and 
being to Thy service ; and now, if it please Thee to 
take myself, instead of the work which I would do for 
Thee, what is that to me? Thy will be done." — 
R. N. Oust. 



4698. RESIGNATION, Complete. A minister 
being asked by a friend, during his last illness, 
whether he thought himself dying, answered, 
" Really, friend, I care not whether I am or not ; 
if I die I shall be with God, and if I live God will 
be with me." 

4699. RESIGNATION, in peril. A gentleman 
who was at Niagara years ago, when the Indians 
lived round about, saw a canoe moored to the 
American shore, near Goat Island ; an Indian was 
lying down in it, fast asleep. Suddenly a girl 
darted out from the thick foliage of the forest, and. 
quick as thought, unfastened the rope, pushed the 
canoe out into the current, and disappeared. The 
sudden motion and the roar of. the rapid awakened 
the man ; he started up, and looked for his paddle 
— the only hope for life ; but the paddle had been 
taken away ! The canoe was now driving madly 
down the stream. Calmly the Indian took his 
blanket, folded up his head in it, stood upright, and 
so went over! Fiction can feign nothing more 
terribly suggestive. — Denton. 

4700. RESIGNATION, Instance of. During 
the siege of Barcelona, in 1705, Captain Carleton 
witnessed the following affecting fact, which he 
tells us in his memoirs : — " I saw an old officer, 
having his only son with him, a fine man about 
twenty years of age, going into their tent to dine. 
Whilst they were at dinner a shot took off the 
head of the son. The father immediately rose up, 
and first looking down upon his headless child, and 
then lifting up his eyes to heaven, whilst the tears 
ran down his cheeks, only said, ' Thy will be done.' " 

4701. RESIGNATION, Prayer for. He (George 
III.) was not only sightless, he also became utterly 
deaf. All light, all reason, all sound of human 
voices, all the pleasures of this world, were taken 
from him. Some slight lucid moments he had, in 
one of which the Queen desired to see him, entered 
the room, and found him'singinga hymn, and^accom- 
panying himself at the harpsichord. When he had 
finished he knelt down and prayed aloud for her, then 
for his family, and then for the nation ; concluding 
with a prayer for himself, that it might please God to 
avert his heavy calamity from him, but if not, to 
give him resignation to submit. He then burst into 
tears, and his reason again fled. — Thackeray. 

4702. RESIGNATION, to God. Gellert was a 
scholar and popular lecturer, much beloved by the 
young men who attended his lectures. He lived 
during the Seven Years' War, was a succourer of 
many, and often in this way reduced himself to 
great poverty. We are told that he a might be seen 
in a small room in Leipzig, surrounded by his books, 
his %vell-used Bible on the table, which opened at the 
words, " What ! shall we receive good at the hand 
of God, and shall we not receive evil?" 

4703. RESIGNATION, to the Divine Will. There 
was a good woman who, when she was ill, being 
asked whether she was willing to live or die, 
answered, "Which God pleaseth." "But," said 
one standing by, "if God should refer it to you, 
which would you choose?" "Truly," said she, 
" if God should refer it to me, / would even refer it 
to Him again." — Whitecross. 

4704. RESIGNATION, Want of. I knew a case 
in which the minister, praying over a child appa- 
rently dying, said, " If it be Thy will, spare . " 



RESISTANCE 



( 489 ) RESPONSIBILITY 



The poor mother's soul, yearning for her beloved, 
exclaimed, " It must be His will ! I cannot bear 
ifs." The minister stopped. To the surprise of 
many, the child recovered ; and the mother, after 
almost suffering n artyrdom by him while a stripling, 
lived to see him hanged before he was two-and- 
twenty ! — Rev. S. Eilpin. 

4705. RESISTANCE to Christ, illustrated. 

Suppose that some savages have seen a cannon 
charged and discharged. Suppose that when they 
saw it charged a second time, dreading the conse- 
quences, they should gather stones and clay, and 
therewith ram the cannon full to the muzzle, by 
way of shutting in the shot and securing the safety 
of the neighbourhood. They know not the power 
of gunpowder when it is touched by a spark. This 
is the sort of blunder into which the Sanhedrim fell. 
They thought they could stifle the testimony of the 
Apostles by ramming a threat of punishment down 
their throats. They knew not the power of faith in 
Christ when it is kindled by a spark from heaven. 
— Rev. W. Amot. 

4706. RESOLUTION, faithfully kept. A good 
resolution faithfully kept has saved many a man. 
When Hugh Miller was a stone-mason, it is stated 
that he drank at one time, in company with several 
of his fellow- workmen, two glasses of whisky. On 
reaching home he took up Bacon's Essays, and 
found the letters dance before his eyes, and he 
could not master the sense, when he said, " In that 
hour I determined that / would never sacrifice my 
capacity for intellectual enjoyment to a drinking 
usage, and by the help of God I was able to keep 
my resolution." 

4707. RESOLUTION, Power of. In Charles 
Kingsley's Life there is a story of a madman who 
declared that the devil had got hold of him, and 
would not let him sleep. "The surgeon," says 
Kingsley, " came to me and said, ' As I cannot cure 
the man's mind by making his liver act, you must 
make his liver act by curing his mind.' So I went 
to the patient and agreed with him fully that the 
devil was in him. 'And I will tell you,' I said, 
1 why he is. It is because you have been a scoundrel. 
But if you will lead a new and honest life you may 
snap your finger at the devil."' The "devil "left 
him presently, and the man was cured. So resolu- 
tion may expel the devil of worry, even after the 
nerves are more or less broken. — T. M. Coan, 31. D. 

4708. RESPECT, want of, How to meet. "When 
a stranger treats me with want of respect," said a 
poor philosopher, " I comfort myself with the reflec- 
tion that it is not myself that he slights, but my old 
and shabby hat and cloak, which, to say the truth, 
have no particular claim to adoration. So, if my 
hat and cloak choose to fret about it, I let them, 
but it is nothing to me." — Christian Age. 

4709. RESPECTABILITY, Resting in. A wealthy 
merchant of Philadelphia, who would not listen to 
the gospel message in health, sent for me at his 
death-bed. I told him, " I have nothing new to tell 
you. You are a sinner, and here is a Saviour. Do 
you feel your guilt, and will you take a Saviour ? " 
"No. There must be some better place than hell 
for a man of my respectability." — Dr. S. H. Tyng. 

4710. RESPONSIBILITIES, Dread of. The King 
and Queen, Louis XVI. and Marie Antoinette, as 



they heard the noise like thunder made by the 
courtiers rushing from the dead sovereign's ante- 
chamber to come and do homage to the rising sun, 
threw themselves on their knees and exclaimed, 
weeping, " O God, guide us, protect us ; we are too 
young to reign." — Madame Campari. 

4711. RESPONSIBILITY, A great. " Now you 

are Queen of the mightiest land in Europe, in your 
hand lies the happiness of millions," said young 
Prince Albert to Victoria in his letter of congratu- 
lation. He was going to Italy, in the freedom of a 
life less burdened, less full of splendid care than her?, 
yet not without a thought that his very wanderings 
were some time to be of service to her. " May 
Heaven assist you," he adds, "and strengthen with 
its strength in that high and difficult task." 

4712. RESPONSIBILITY, A minister's. John 

Brown, of Haddington, said to a young minister, 
who complained of the smallness of his congregation, 
" It is as large a one as you will want to give account 
for in the day of judgment." The admonition is 
appropriate ; not to ministers alone, but to all 
teachers. 

4713. RESPONSIBILITY, a source of care. 

Marriage is not like the hill Olympus, wholly clear, 
without clouds. Remember the nightingales, which 
sing only some months in the spring, but commonly 
are silent when they have hatched their eggs, as if 
their mirth were turned into care for their young 
ones. — Thomas Fuller. 

4714. RESPONSIBILITY, Dawning sense of. 

" I ask your Majesty's leave to cite some remarkable 
words of your Majesty when only twelve years old, 
while the Regency Bill was in progress. I then 
said to the Duchess of Kent that now for the first 
time your Majesty ought to know your place in the 
Succession. Her Royal Highness agreed with me, 
and I put the genealogical table into the historical 
book. When Mr. Davys (the Queen's instructor, 
afterwards Bishop of Peterborough) was gone, the 
Princess Victoria opened the book again as usual, 
and seeing the additional paper, said, 1 1 never saw 
that before.' ' It was not thought necessary you 
should, Princess,' I answered. 1 1 see I am nearer 
the throne than I thought.' 'So it is, Madam,' I 
said. After some moments the Princess resumed— 
' Now many a child would boast, but they don't 
know the difficulty. There is much splendour, hut 
there is much responsibility .' The Princess, having 
lifted up the forefinger of her right hand while she 
spoke, gave me that little hand, saying, ' I will be 
good. I understand now why you urged me so 
much to learn even Latin. My cousins Augusta 
and Mary never did ; but you told me Latin is 
the foundation of English grammar and of all the 
elegant expressions, and I learned it as you wished 
it, but I understand all better now,' and the little 
Princess gave me her hand, repeating, 'I will be 
good.'" — Baroness Lehzen [the Queen's Governess, 
1854). 

4715. RESPONSIBILITY, Evading. Some years 
ago there was a bridge at Bath in so crazy a con- 
dition that cautious persons chose rather to make a 
long circuit than run the risk of crossing it. One 
day, however, a very nervous lady, hurrying home 
to dress for the evening, came suddenly upon the 
spot without, till that moment, remembering the 
danger. The sight of the bridge reminded her of 



RESPONSIBILITY ( 490 ) 



REST 



its ruinous state, just as she was about to set her 
foot upon it. But what was she to do ? If she 
went on the frail arch might give way under her ; 
to go round would be fatiguing and attended with 
much loss of time. She stood for some minutes 
trembling in anxious hesitation ; but at last a lucky 
thought occurred to her. She called for a sedan-chair, 
and was carried over in that conveyance ! You may 
laugh, perhaps, at this good lady's odd expedient 
for escaping danger by shutting out the view of it. 
But is not something of the same kind happening 
around you every day ? Those people who are 
alarmed and perplexed at the danger of having to 
judge for themselves in religious matters think to 
escape that danger by choosing to take some guide as 
an infallible one, and believe or disbelieve as he bids 
them. What is this but crossing the crazy bridge 
in a sedan-chair ? — Excelsior. 

4716. RESPONSIBILITY, Individual. A single 
voice in the Senate, perhaps, decided the fate of that 
illustrious commonwealth. Had there been one 
other virtuous man, whose negative would have 
caused the rejection of that pernicious measure (the 
vote for the reception of the wealth of Athens, sent 
home by Lysander after his conquest), Sparta might 
have continued for ages, frugal, warlike, virtuous, 
and uncorrupted. — Tytler. 

4717. RESPONSIBILITY, Measure of. Poor 
Jamie ! (Jamie Fleeman, the Laird of Udney's fool). 
While he was dying the poor creature heard a con- 
versation by his bedside. One said, " I wonder if 
he has any sense of another world or a future 
reckoning?" "Oh no," was the reply; "he's a 
fool, he's a fool ; what can he know of such things ? " 
Jamie heard the conversation, opened his eyes, and 
looked the last speaker in the face, saying, " / never 
heard that God seeks what He did not give; but I 
am a Christian, and dinna bury me like a beast." — 
Paxton Hood. 

4718. RESPONSIBILITY, responded to. Fred- 
erick the Great, before he became " the Great," was 
seated with his roystering companions, and they 
were drinking and hallooing, and almost imbecile, 
when word came to him that his father was dead, 
and consequently the crown was to pass to him. 
He rose up from among the boisterous crew, and 
stepped out and cried, " Stop your fooling ; I am 
Emperor ! " — Talmage. 

4719. RESPONSIBILITY, unavoidable. Rev. 

John Thomas, of Serampore, was one day, after 
addressing a crowd of natives on the banks of the 
Ganges, accosted by a Brahmin as follows : — " Sir, 
don't you say that the devil tempts man to sin ? " 
"Yes," answerd Mr. Thomas. "Then," said the 
Brahmin, "certainly the fault is the devil's; the 
devil, therefore, and not man, ought to suffer the 
punishment." Mr. Thomas, observing a boat with 
several men on board descending the river, replied, 
" Brahim, do you see yonder boat?" "Yes." 
" Suppose I was to send some of my friends to de- 
stroy every person on board, and bring me all that 
is valuable on the boat, who ought to suffer punish- 
ment ? I, for instructing them, or they, for doing 
this wicked act ? " " Why," answered the Brahmin 
with great emotion, "you ought all to be put to 
death together." "Ay, Brahmin," replied Mr. 
Thomas ; " and if you and the devil sin together, the 
devil and you will be punished together." 



4720. RESPONSIBILITY, where does it lie ? 

It has been said that the Prince Imperial would 
not have been left behind to meet his sad death 
from savage foes if his stirrup had been strongly 
made of stout leather — had been, in short, what it 
pretended to be. As it was it broke under his foot. 
If this be so, then the roguery of a contractor or 
the slovenliness of a workman is responsible for a 
tragedy which thrilled the heart of the world. — 
The Sunday at Home. 

4721. REST, after suffering. None of us who 
have not read deeply into history can understand 
how utterly the Russian and German peoples were 
threshed, as straw is threshed on the summer 
threshing-floor, by the iron flail of Bonaparte. So 
extreme was the suffering that it broke the heart 
of that most beautiful and noble woman, the wife 
of King William, the father of the present Kaiser. 
She died, as it were, struggling with the sorrows of 
her people. For her, her husband erected a tomb 
in the environs of Berlin. I can hardly mention it 
without tears. It is peculiarly built, standing alone 
in a forest, with glass that throws a sombre light 
upon all the hither part of it, while on the far part 
the golden and natural light of the sun shines — as 
if this side, where you enter, represented the gloom 
of this world, and the other side, where she lies, 
carved in marble over her dust, represented the 
light and the glory of the more blessed land. When 
I first was there I had read about, but never had 
fairly conceived of, that which met my eyes. The 
Queen, sculptured at full length, lies as one upon a 
bed at rest. There is the most exquisite expression 
of having at last come to full, perfect, and joyful 
rest. — Beecher. 

4722. REST, at last. In the Church of St. 
Nazaro, in Florence, is an epitaph upon the tomb of 
a soldier, as fit for the whole toiling race as for his 
own restless life : — " Johannes Divultius, who never 
rested, rests — hush ! " — T. T. Munger. 

4723. REST, Death brings. With " Turn again 
then unto thy rest, my soul ! " the pious Baby las, 
Bishop of Antioch, comforted himself while await- 
ing his martyrdom in the Decian persecution, say- 
ing, " From this we learn that our soul comes to 
rest when it is removed by death from this restless 
world." — Lean Perowne. 

4724. REST, in Christ. The other day I was 
requested by a brother minister, who was unwell, 
to go and visit a dying child. He told me some 
remarkable things of this boy, eleven years of age, 
who during three years' sickness had manifested 
the most patient submission to the will of God, with 
a singular enlightenment of the spirit. I went to 
visit him. The child had suffered excruciating 
pain ; for years he had not known one day's rest. 
I gazed with wonder at the boy. After drawing 
near to him and speaking some words of sympathy, 
he looked at me with his blue eyes — he could not 
move, it was the night before he died — and breathed 
into my ear these few words, "/ am strong in 
Him." The words were few, and uttered feebly ; 
they were the words of a feeble child in a poor 
home where the only ornament was that of a meek 
and quiet and affectionate mother, but these words 
seemed to lift the burden from the very heart ; they 
seemed to make the world more beautiful than ever 
it was before ; they brought home to my heart a 
great and blessed truth. — Dr. M'Leod. 



REST 



( 49i ) 



RESTING-PLACE 



4725. REST, in God. An old man was dying 
who had long served Christ, when one asked him, 
"Can you rest a little now, father?" "Dear 
child," he said, " it is all rest ; for the everlasting 
arms are underneath me." — Christian Age. 

4726. REST, in heaven. Who is it that says of 
saints appointed to do God's work on earth, " There 
will be time enough for rest in heaven ? " Father 
Matthews seems never to have wearied. Once, when 
reasoned with as to his early rising, he pointed to 
a busy cooper and said, " He is up before me ; shall 
I grudge to do for my Master what that man does 
for his ? "— S. C. Hall. 

4727. REST, in heaven. When advised by his 
friends to give himself a day's rest, Whitefield 
usually replied, " We shall have time enough for rest 
in heaven." — J. R. Andrews. 

4728. REST, none to the wicked. I once read 
of a man who dreamt that he was in hell. He saw 
a woman there with whom he used to play cards 
and gamble. He thought he saw her sitting play- 
ing at some game, and he said, " You seem to be at 
rest." At the mention of the word " rest " she 
started up, tore her dress open, and showed him her 
heart, which seemed to be in a mass of flames, 
while she exclaimed, " Rest ! rest ! Oh ! there is no 
rest here." The man awoke. This awful vision of 
the night was blessed by God to his salvation. — 
Mrs. Vans. 

4729. REST, not for the present. Epaminondas, 
before going into battle with the Lacedaemonians, 
sat down to rest for a few moments, when his 
seat fell under him. "That," quoth the soldiers, 
"bodes no good." "Nay," said their leader, with 
happy presence of mind ; " it is an intimation to me 
that / have no business to be sitting here when I 
should be leading you against the enemy." — Percy 
Anecdotes. 

4730. REST, not in time, but eternity. Arnauld's 
(of the Port Royal Society) remarkable reply to 
Nicolle, when they were hunted from place to place, 
can never be forgotten. Arnauld wished Nicolle to 
assist him in a new work, when the latter observed, 
." We are now old ; is it not time to rest ? " " Rest ! " 
returned Arnauld ; " have we not all eternity to rest 
in ? "—I. B Israeli. 

4731. REST, Seeking. A woman who was striv- 
ing to find rest for her soul was sitting in her 
summer-house when in through an open door flew 
a bird. It was alarmed, and flew up toward the 
roof and tried to get out at this window and at 
that. It flew from side to side until it panted with 
fright and weariness. The woman said, "Poor 
bird, why do you not come down lower ? Then you 
would see this open door and you could fly out 
easily." But the bird kept wounding itself against 
the closed windows and at every crevice. At last 
its wings grew tired, and it flew lower and lower, 
until it was on the level with the open door, when 
quickly it escaped, and soon its song was heard in 
the trees of the churchyard near by. A new light 
dawned upon the mind of the woman : " I, like 
that poor bird, through my pride and self-sufficiency, 
have been flying too high to see the door which stands 
wide open." Her heart was humbled, and soon she 
too was singing songs of gladness. — Cuyler. 

4732. REST, The soul's. When the illustrious, 



learned, and wealthy John Selden was dying he 
said to Archbishop Usher, "I have surveyed most 
of the learning that is among the sons of men, and 
my study is filled with books and manuscripts (he 
had 8000 volumes in his library) on various sub- 
jects ; but at present I cannot recollect any passage 
out of all my books and papers whereon I can rest 
my soul, save this from the sacred Scriptures : ' The 
grace of God that bringeth salvation hath appeared 
to all men, teaching us that, denying ungodliness and 
worldly lusts, we should live soberly, righteously, 
and godly, in this present world ; looking for that 
blessed hope, and the glorious appearing of the 
great God and our Saviour Jesus Christ : who gave 
Himself for us, that He might redeem us from all 
iniquity, and purify unto Himself a peculiar people, 
zealous of good works.' " 

4733. REST, Uses of. Look at the mower in the 
summer's day, with so much to cut down ere the 
sun sets. He pauses in his labour — is he a sluggard? 
He looks for his stone, and begins to draw it up and 
down his scythe, with " rink-a-tink — rink-a-tink — 
rink-a-tink." Is that idle music? — is he wasting 
precious moments ? How much he might have 
mown while he has been ringing out those notes 
on his scythe ! But he is sharpening his tool, and 
he will do far more when once again he gives his 
strength to those long sweeps which lay the grass 
prostrate in rows before him. Even thus a little 
pause prepares the mind for greater service in the 
good cause. Fishermen must mend their nets, and 
we must every now and then repair our mental 
waste and set our machinery in order for future 
service. — Spurgeon. 

4734. RESTING, in God. An educated Christian 
lady, warned by the rapid progress of disease, re- 
signed her place as instructor in a ladies' seminary, 
and returned home to die. One day, as the mellow 
light of autumn crept softly into the sick-chamber, 
the patient sufferer called her mother to her bedside. 
She said, "I do not know how soon the end will 
come ; but there is one thing that has given me 
trouble. It is the quietness — almost unconcern — 
with which I view the future. I cannot understand 
it. Surely my heart ought to be always engaged 
in prayer ; but it is not so. / seem to be quietly 
resting — that is all. Is this right, or am I mistaken 
as to my religion, after all these years of profession ? " 
Her Bible was forthwith opened, and such passages 
as these were read : " Take my yoke upon you, and 
learn of me, and ye shall find rest unto your souls ; " 
" In quietness and confidence is your strength ; " 
" The work of righteousness shall be peace ; and the 
effect of righteousness, quietness and assurance for 
ever ; " "The ornament of a meek and quiet spirit, 
which is in the sight of God of great price," &c. It 
was given her, while listening to such Scripture, to 
see a new meaning in spiritual quiet ; all that the 
heart was expected to do was to "be still" before 
the Lord. 

4735. RESTING-PLACE, A Christian's. Eraser's 
obsequies took place at Bunhill Fields, in the same 
graveyard which holds the remains of John Bunyan. 
As soon as the ceremony was over Dr. Maginn said 
to the grave-digger, " Grave-digger, show me the 
tomb of John Bunyan." The grave-digger led the 
way, and was followed by Maginn, who appeared 
particularly thoughtful. As they approached the 
place the Doctor turned to the person who accom- 



RESTITUTION 



( 492 ) 



RESTORATION 



parried him, and tapping him on the shoulder, said 
quietly, "Tread lightly. 3 ' Maginn bent over the 
grave for some time in melancholy mood, and seemed 
unconscious of any one's presence. The bright sun- 
shine poured around him. At length he seemed 
moved, and turniug away, exclaimed in deep and 
solemn tones, " Sleep on, thou prince of dreamers." — 
Chambers. 

4736. RESTITUTION, a present duty. He 

(Mahomet) went out for the last time into the 
mosque, two days before his death ; asked, "If he 
had injured any man ? Let his own back bear the 
stripes. If he owed any man ? " A voice answered, 
" Yes, me ; three drachms," borrowed on such an 
occasion. Mahomet ordered them to be paid. 
"Better be in shame now," said he, "than at the day 
of Judgment." — Carlyle. 

4737. RESTITUTION, Duty of. A brother in 
the ministry took occasion to preach on the passage, 
" He that is unjust in the least is unjust also in much." 
The theme was, " that men who take advantage of 
others in small things have the very element of 
character to wrong the community and individuals 
in great things, where the prospect of escaping de- 
tection or censure is as little to be dreaded." The 
preacher exposed the various ways by which people 
wrong others ; such as borrowing ; by mistakes in 
making change, by errors in accounts, by escaping 
taxes and custom-house duties, by managing to 
escape postage, by finding articles and never seek- 
ing owners, and by injuring articles borrowed, and 
never making the fact known to the owner when 
returned. One lady the next day met her pastor, 
and said, " I have been to rectify an error made in 
giving me change a few weeks ago, for I felt bitterly 
your reproof yesterday." Another individual went 
to Boston to pay for an article not in her bill, which 
she noticed was not charged when she paid it. A 
man going home from meeting said to his com- 
panion, " I do not believe there was a man in the 
meeting-house to-day who did not feel condemned." 
After applying the sermon to a score or more of his 
acquaintances, he continued, "Did not the pastor 
utter something about finding a pair of xcheels ? " 
" I believe not," neighbour A. " He spoke of keep- 
ing little things which had been found." "Well, 
I thought he said something about finding a pair of 
wheels, and supposed he meant me. I found a pair- 
down in my lot a while ago." "Do you," said his 
companion, "know who they belong to? Mr. B. 
lost them a short time ago." The owner was soon 
in the possession of his wheels. — Vermont Chronicle. 

4738. RESTITUTION, No peace until. Among 
the inquirers was a man who had been a wicked 
pirate. He came to Ching Ting, saying that he was 
convinced that all the religion he preached was 
true, and he wanted to be a Christian. He would 
immediately give up his piracy ; but there was one 
little thing he thought he would hold on to. " You 
know that some time ago we made a covenant with 
the fishermen here, by which we agreed to let their 
nets alone at all times except the first and fifteenth 
of each month, on which days we should take all the 
fish. Now this is an agreement between us, and I 
think it will be right for me to continue to take the 
fish. Ching Ting thought that the man was being 
led by the Holy Spirit, and not wishing to dis- 
courage him, he expressed no opinion about his 
taking the fish, but said, " Well, I'll put your name 



down as a probationer, and I will pray God to lead 
you into the right about all things." About three 
weeks after that time he came to Ching Ting, and 
said with tears, " O Ching Ting, this fish business 
is all wrong too ! It is stealing from the poor fisher- 
men. I must give up ; I want to be a whole-hearted 
Christian ; and you must pray for me and help me 
to be one." — Rev. Dr. Baldwin. 

4739. RESTITUTION, Preaching. The Rev. 

B. Sawday was about eighteen years since in the 
well-known establishment of Messrs. Hitchcock, 
St. Paul's Churchyard. A silver watch was stolen 
from his bedroom, and no trace could be discovered 
of the missing property. Ten years passed away. 
About four years since he preached a startling 
discourse upon Repentance and Restitution. His 
words evidently made a deep impression upon the 
hearers. During the ensuing week a young man 
came up to Mr. Sawday requesting an interview. 
In a few words the young man said, "It was I 
who stole your watch, some years since, at Messrs. 
Hitchcock's." " I am very sorry, and I am deeply 
anxious to settle the matter. Here, 111 give you 
£10 to square it. I was passing your chapel last 
Sunday, and saw your name ; I thought I would go 
in and hear you, and your sermon broke me all to 
pieces ; I have been wretched and miserable ever 
since." " Thank God !" said Mr. Sawday. "No," 
he added, "I cannot take £10 ; the watch was only 
worth £4 : I'll take that ; but I'm far more anxious 
that you should confess your sin to God, and obtain 
His pardon and grace." "That," quietly added 
the man, "I have sought, and I believe obtained." 
One of Mr. Sawday's deacons was greatly troubled 
about the very plain speech of the pastor in regard 
to this very address, and expressed his fear that such 
preaching would drive people away from the chapel. 
The good man, however, was silenced by the sequel. 
— Henry Varley (condensed). 

4740. RESTORATION, of the soul. I remem- 
ber meeting a man who, though a Christian, had 
fallen into sin. The church of which he had been 
a member had exercised discipline in his case ; and 
for twelve years he had been in this condition. In 
answer to my inquiry he replied, "I was a Chris- 
tian once, but I fell." "Well, but," I rejoined, 
"have you never been restored?" "No," he re- 
plied ; "I have been utterly miserable about it, 
and would give anything to be what I once was." 
"Would you like to be restored at this moment? - ' 
I asked ; " for as surely as God lives you man 
be." He looked at me in amazement. To help his 
mind I said, "Suppose that you had a daughter 
who had sinned against you, and given you great 
sorrow ; last night, however, she came and threw 
her arms about her mother's neck, saying, ' O 
mother, I am so ashamed of myself for having 
given you and dear father such anxiety and sorrow : 
do forgive me.' I ask, can your daughter restore 
herself, or must her restoration be your act?" 
"Mine," he replied. "Now, how soon would you 
restore her — in twelve years?" "Surely no," he 
added. "Well, in twelve months?" "No," he 
replied. "Well, in three?" "No," he said. 
" Then how soon would you restore her ? " I 
asked. " Why, at once," he rejoined. "What ! " I 
said, " are you prepared at once to restore your 
child, and do you think that our Father in heaven 
is not prepared upon confession to Him to restore 
immediately ? " Opening my Bible, he read the first 



RESTRAINT 



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RESURRECTION 



clause of the third verse of the Twenty-third Psalm : 
"He restoreth my soul." "Notice," I remarked, 
" that the word restoreth is in the present tense." . . . 
I can never forget the joy with which, after prayer, 
my friend was filled. "Thank God," he replied, 
"for this night. I see it clearly now. It is God 
that restores." — Henry Varley {condensed). 

4741. RESTRAINT, Purpose of. I very well 
remember my own childhood. I saw something 
funny, and burst out laughing. "Henry, you must 
not laugh." " Why must I not laugh ? " " Because 
it is Sunday." I started to run. "Henry, you 
must not run, it is Sunday." Something attracted 
my attention, and following a natural impulse, I 
pointed my finger toward it. "Henry, you must 
not look at such things; it is Sunday." There were 
a few books in the house that I might read. The 
Bible was one, the Catechism was another, and 
there were several other Sunday books. But if I 
picked up Robinson Crusoe, it was, " Henry, Henry, 
you must not read that to-day." That eternal must 
not, must not, must not, followed me everywhere. I 
was jubilant, emotive, high-spirited ; and I was 
perpetually being pruned, I was cut down here and 
there. This branch was cut off, and that blossom 
was cut off. They cut off my head, my feet, and 
my hands. And I would fly sometimes like an 
insect, without legs or wings ; and then I would 
wonder why they did not do something else to me. 
Sunday was a day of restriction to me. I was tied 
up. Now, I do not say that children ought not to 
be restrained. They ought to be. But where you 
are restraining children, you must look out that j 
you do not lose the thing in them for which you 
are restraining them. You must see to it that they 
do not lose respect for the Sabbath through the feel- 
ing that it is a prison-house instead of a delight. — 
Beecher. 

4742. RESTRAINT, Voluntary. When an out- 
cast, without a guinea, Coleridge did the wisest and 
most conscientious thing he ever did, and which 
altered the destiny of his whole future life. After 
some correspondence with a physician, to whom he 
revealed his situation, he became an inmate of the 
family of Dr. Gilman, of Highgate. There he lived 
for thirty years, restored by loving and respectful 
treatment and moral and medical care and restraint. 
He entered the house an humble penitent, the slave 
of opium. He dwelt there for almost a generation, 
living, and at length dying, a Christian ; and he 
earnestly desired that after his death a full state- 
ment of his case might be laid before the world. 

4743. RESULTS, Spiritual, cannot be taken 
away. I have received a letter from an intelligent 
lady which, I confess, pained me. In reply, I told 
her there was one thing of which she could not 
deprive me — the certainty of having done her much 
good ; that having listened for years with reliance 
and trust, the truths of feeling and life — cannot be 
separated from her being — must grow and produce 
a harvest which I shall claim hereafter as my harvest, 
.and of which no power in the universe can rob me. 
— Robertson, of Brighton. 

4744. RESULTS, to be decisive. When Nelson 
found, after a long search, the French fleet at 
Alexandria, he prepared for battle, and exclaimed 
that before the morrow his fate would be a peerage 
or Westminster Abbey. — Little's Historical Lights. 



4745. RESURRECTION, Argument for. An 

evangelist met a glassworker at a house which he 
was wont to visit. The mistress of the house said, 

"Mr. H , my brother-in-law here is an infidel." 

" Impossible," said H ; " there are no infidels 

in the world. There may be unbelief in this or 
that superstition, but every one believes in the 
resurrection and eternal life." " That is just my 
difficulty," said the young man. " / find it hard to 
believe in the resurrection." "I had the same feeling," 
said the evangelist, " when I was planting my beans 
some time since. 'Is it possible,' said I to myself, 
'that such dry things can live again?' I believed 
in their resurrection, though I could not reason out 
the matter. And in spite of my not being able to 
explain it, they did rise again." "Yes," said the 
young man ; " but man, when buried, remains where 
he is laid." "Then man is of less worth in God's 
eyes than a bean," said the evangelist, and he went 
on to show that, as the bean is raised by a power 
outside itself, so it will be with man. On his quot- 
ing from Corinthians about Christ being seen after 
His resurrection by Peter and others, he was told, 
"Yes ; but they were His partisans." Whereupon 

H said, turning to Matthew, " Were the judges 

and the soldiers also His partisans ? They were the 
first to believe." "True," said the young man; 
"there is more to be said for than against the 
resurrection." 

4746. RESURRECTION, Hope of. " Alexander," 
says one of these relics in the catacombs at Rome, 
" is not dead, but lives above the stars." Epitaphs 
of this kind should be read in contrast with the 
desponding tone of letters written by Cicero and his 
friend Sulpicius respecting bereavements, and the 
entire absence of cheering expectations beyond the 
grave expressed by the rites of pagan sepulture. 
We can never forget a long corridor in the Vatican 
Museum exhibiting on the one side epitaphs and 
emblems of departed heathens and their gods, and 
on the other side mementoes of departed Christians. 
Pace to face they stand, engaged, as it were, in 
conflict, the two armies clinging to their respective 
standards ; hope against despair — death swallowed 
up in victory. Opposite to lions seizing on horses, 
emblems of destruction, are charming sculptures of 
the Good Shepherd bearing home the lost lamb — a 
sign of salvation. — Dr. Stoughton {abridged.) 

4747. RESURRECTION, How convinced of. A 

man of intelligence, but of a very sceptical turn, had 
many conversations with his clergyman, and was 
always stumbling at the doctrine of the resurrection. 
At length they were separated. The clergyman 
did not meet the sceptic for years. Meanwhile 
the grace of God came into his heart and he was 
converted. The first time he met his former friend 
the clergyman said, "Well, my dear sir, and what 
do you think now of the doctrine of the resurrec- 
tion ? " "Oh," said he, "two words from Paul 
conquered me. Do you see this Bible ? and will you 
read the words upon the clasp that shuts it ? " The 
clergyman read, engraved on the silver clasp, " Thou 
fool! " "There," said he, "are the words that con- 
quered me ; it was no argument, no satisfying my 
objections, but God convincing me that I was a 
fool ; and thenceforward I determined that I would 
have my Bible clasped with these words, and never 
again would come to the consideration of its sacred 
mysteries but through their medium. — American 
Paper. 



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RESURRECTION 



4748. RESURRECTION, illustrated. In Dr. 

Brown's work on the resurrection there is a beauti- 
ful parable from Halley. The story is of a servant 
who, receiving a silver cup from his master, suffers 
it to fall into a vessel of aquafortis, and seeing it 
disappear, contends in argument with a fellow- 
servant that its recovery is impossible, until the 
master comes on the scene, and infuses salt water, 
which precipitates the silver from the solution ; and 
then, by melting and hammering the metal, he re- 
stores it to its original shape. With this incident a 
iceptic— one of whose great stumbling-blocks was 
the resurrection — was so struck, that he ultimately 
renounced his opposition to the gospel, and became 
a partaker of the Christian hope of immortality. — 
W. F. Crafts. 

4749. RESURRECTION, Image of. The church- 
yard at Oberhofen, Switzerland, was remarkable for 
the simplicity of the little remembrance-posts set 
upon the graves. One who had been too poor to 
put up an engraved brass plate, or even a painted 
board, had written with ink on paper the birth and 
death of the being whose remains were below ; and 
this had been fastened to a board and mounted on 
the top of a stick at the head of the grave, the 
paper being protected by a little edge and roof. 
Such was the simple remembrance ; but Nature 
had added her pathos, for under the shelter by the 
writing a caterpillar had fastened itself, and passed 
into its death-like state of a chrysalis, and having 
ultimately assumed its final state, it had winged its 
way from the spot, and had left the corpse-like 
relics behind, How old and how beautiful is this 
figure of the resurrection ! — Life of Faraday. 

4750. RESURRECTION, Opposition to doctrine 

of. In the city of Hanover is a graveyard which 
has been closed for a number of years — the Garden 
Churchyard. Owing to its antiquated monuments 
and the fact of its being the resting-place of a 
number of celebrated characters, it awakens the 
liveliest curiosity. Charlotte Kestner (Werther's 
Lotte) is buried here. A few paces east of the 
unassuming little church in the graveyard is a 
monument tottering from its foundations. It is 
built in the form of steps, and the massive stones 
are secured by heavy iron clasps. The monument 
was erected in the year 1782. Besides the usual 
family inscriptions, at the base of the monument 
are engraved these arrogant lines : — " The sepulchre, 
purchased for all eternity, is not permitted to be 
opened." Opposed to this determination of man, a 
beech-seed, perhaps carried by the wind, found its 
way into a crevice of the foundation. In the course 
of years this little seed grew to be a strong, luxuriant 
tree, mocked the proud inscription on the monument, 
raised the massive stones from their foundation, 
and rent the strong iron clasp asunder. This open 
grave reminds the visitor of the mutability of earthly 
scenes, and the fallacy of man's resolution to project 
plans to last for " all eternity." 

4751. RESURRECTION, Promise of. Mr. James 
Nesbitt, a pious man in Berwick, used, when a boy, 
to attend all the funerals which it was in his power 
to witness, and would cry when he could not get an 
opportunity. At one time, in his very early years, 
he was unhappy in his mind, from an apprehension 
that if his body were laid under a large tombstone 
it would be prevented from rising again and getting 
to heaven. One day, when standing at the gate of 



the churchyard, he observed an old lame man shake 
his crutch and say, "O ye meikle stones, ye shall 
be all broken to pieces on the morning of the resur- 
rection." This remark, together with these words 
of our Lord, pronounced by the clergyman in read- 
ing the burial service, " I am the Resurrection and 
the Life ; he that believeth in me, though he were 
dead, yet shall he live ; and whosoever liveth and 
believeth in me shall never die," greatly relieved 
his mind. — Sunday-school Chronicle. 

4752. RESURRECTION, Realising. Hadra, an 
Abyssinian convert, was brought to England to be 
educated as a missionary. The climate, however, 
was fatal to him. The youth took cold, and became 
very ill. At length it was seen that he could not 
live long. He wished to return to Abyssinia, to 
tell his friends what the Lord had done for his 
soul ; yet he was willing to die. " I shall be gone 
in a short time," he said. When asked where he 
was going, he replied, " First to the grave ; then I 
shall rise again with a clear understanding — not so 
dark as it is now. I shall see the Lord Himself, 
and know all truths clearly, clearly." His last 
words were, "I am going to heaven." 

4753. RESURRECTION, Realising. Sitting down 
beside this great man, Makaba, the South African 
chief, illustrious for war and conquest, and amidst 
nobles and counsellors, including rain-makers and 
others of the same order, I stated to him that my 
object was to tell him my news. In the course of 
my remarks the ear of the monarch caught the 
startling sound of a resurrection. " What ! " he 
exclaimed with astonishment ; " what are these 
words about? — the dead, the dead arise?" "Yes," 
was my reply, "all the dead shall arise." "Will 
my father arise?" "Yes," I answered, "youi 
father will arise." " Will all the slain in battle 
arise?" "Yes." "And will all that have been 
killed and devoured by lions, tigers, hyaenas, and 
crocodiles again revive ? " " Yes ; and come to 
judgment." "And will those whose bodies have 
been left to waste and to wither on the desert 
plains and scattered to the winds again arise ? " 
he asked me, with a kind of triumph, as if he had 
now fixed me. " Yes," I replied ; " not one will be 
left behind." This I repeated with increased em- 
phasis. After looking at me for a few moments 
he turned to his people, to whom he spoke with 
stentorian voice — "Hark, ye wise men, whoever is 
among you, the wisest of past generations, did ever 
your ears hear such strange and unheard-of news ? " 
Makaba then turning himself to me, and laying his 
hand on his breast, said, "Father, I love you 
much. Your presence and your visit have made 
my heart white as milk. The words of your mouth 
are sweet as honey, but the words of a resurrection 
are too great to be heard. I do not wish to hear 
again about the dead rising. The dead cannot 
arise ! The dead must not arise ! " " Why," I 
inquired, "can so great a man refuse knowledge, 
and turn away from wisdom ? Tell me, my friend, 
why I must now add to words, and speak of a 
resurrection ? " Raising and uncovering his arm, 
which had been strong in battle, and shaking his 
hand as if quivering a spear, he replied, " I have 
slain my thousands, and shall they arise?" — Moffat. 

4754. RESURRECTION, Symbols of. A monu- 
ment erected to the memory of a Spanish lady was 
of peculiar and happy design. It represented a 



RESURRECTION ( 495 ) 



REVELATION 



full-size marble coffin, with the lid burst open, 
revealing the place where the body had lain. A 
Bible and a cross lay in the vacant place upon the 
grave-clothes, and on the inside of the half-raised 
lid these words were graven : " Non est hie, sed 
resurrexit. " — Burritt. 

4755. RESURRECTION, The change in, antici- 
pated. Passing by a house a short time since I 
noticed the intimation, "This House to Let." 
" How is this ? Is the former tenant dead ? " I 
asked. "Oh no, sir," said the caretaker ; "he has 
removed to a larger house in a better situation." 
Even thus, as we look upon the clay tenement in 
which some loved Christian friend has dwelt, we 
answer, " No, he is not dead, but removed into the 
enduring house in ' the better country,' where the 
' better resurrection ' is, and where eternal life is." 
— Henry Varley. 

4756. RESURRECTION, The natural. The day 

dies into a night, and is buried in silence and dark- 
ness ; in the next morning it appeareth again and 
reviveth, opening the grave of darkness, rising from 
the dead of night : this is a diurnal resurrection. 
As the day dies into night, so doth the summer 
into winter ; the sap is said to descend into the 
root, and there it lies buried in the ground ; the 
earth is covered with snow or crusted with frost, 
and becomes a general sepulchre ; when the spring 
appeareth all begin to rise j the plants and flowers 
peep out of their graves, revive, and grow, and 
flourish : this is the annual resurrection. The corn 
by which we live, and for want of which we perish 
with famine, is, notwithstanding, cast upon the 
earth and buried in the ground with a design that 
it may corrupt, and being corrupted, may revive 
and multiply ; our bodies are fed by this constant 
experiment, and we continue this present life by 
succession of resurrections. Thus all things are 
repaired by corrupting, are preserved by perishing, 
and revive by dying ; and can we think that man, 
the lord of all these things which thus die and 
revive for him, should be detained in death as never 
to live again ? — Dr. John Pearson. 

4757. RETALIATION, Right ideas of. In West- 
ern Africa the Church Missionary Society have a 
school for poor negro children. A little girl who 
attended, when one of her fellow-pupils had beaten 
her, was asked, " Did you beat her again ? " She 
answered, "1V0; I left that to God." 

4758. RETALIATION, suspended for the pre- 
sent. A priest once chanced to hear unperceived, 
a fierce verbal onslaught by one market-woman on 
another, in the course of which every effort of 
rhetoric was made to provoke retaliation, but with- 
out effect. "Go on, go on," at last said the 
matron attacked; "ye know I'll not answer ye, 
because I've been to confession this morning, and 
I'm in a state of grace. But wait till 1 get out 
of it." 

4759. RETIREMENT, a Christian's necessity. 

Romanists are accustomed to secure what they call 
"Retreats," where a number of priests will retire 
for a time into perfect quietude, to spend the whole 
of the time in fasting and prayer, so as to inflame 
their souls with ardour. We may learn from our 
adversaries. It would be a great thing every now 
and then for a band of truly spiritual brethren to 



spend a day or two with each other in real burning 
agony of prayer. — Spurgeon. 

4760. RETIREMENT, and meditation, Influence 

of. A farmer was on his death-bed lately, and he 
called in his son. The boy was careless ; he would 
not take death into account. He wanted to enjoy 
the pleasures of life, and he took no heed for the 
future. The old man said, " My son, I want to ask 
you one favour, and that is, when I am dead I want 
you to promise me you will come into this room for 
five minutes every day for thirty days. You are to 
come alone — not to bring a book with you — and sit 
here." The thoughtless young man promised to 
do it. The father died. The first thing when he 
went into that room that he thought of was his 
father's prayer, his father's words, and his father's 
God, and before the five minutes expired he was 
crying out, " God be merciful to me ! " — Moody. 

4761. RETIREMENT, Necessity for. It is told 

of Claus Harms, the preacher who was most blessed 
in the first half of our century, that he related to 
a Quaker how much daily he had to speak. The 
Quaker listened ; and when brother Harms had 
finished his narration he asked, " Brother Harms, 
if thou speakest so much, when art thou quiet ? 
and when doth the Spirit of God speak to theeV 
Harms was so impressed, that from that time for- 
ward he passed a certain portion of each day in 
retirement. — Professor Gess. 

4762. RETREAT, A masterly. Loudon covered 
the retreat of his army after the battle of Liegnitz in 
so masterly a manner that his opponent, Frederick, 
exclaimed, " We must learn how to retreat from 
Loudon ; he leaves the field like a conqueror." 

4763. RETRIBUTION, A just. A bishop said 
to Louis XL of France, " Make an iron cage for all 
those who do not think as we do — an iron cage in 
which the captive can neither lie down nor stand 
straight up." It was fashioned — the awful instru- 
ment of punishment. After a while the bishop 
offended Louis XL, and for fourteen years he was 
in that same cage, and could neither lie down nor 
stand up. It is a poor rule that will not work both 
ways. " With what measure ye mete, it shall be 
measured to you again." — Talmage. 

4764. REVELATION, above human nature. It 

is an historical fact which has not been sufficiently 
noticed, that human nature is always beloio revelation. 
This fact indicates the Divine origin of revelation. 
Great discoveries are usually the product of pre- 
ceding ages of thought. One mind develops the 
idea ; but it is the fruit of the age ripened in that 
mind. A pearl is found, but the location had been 
indicated by previous researches. But revealed 
religion is something different from this. It is 
separate from and superior to the thought of the 
age. It calls the wisdom of the world foolishness, 
and introduces a new stand-point, and starting- 
point, around which it gathers what was valuable 
in the old, and destroys the remainder. — /. B. 
Walker. 

4765. REVELATION, Necessity of. Neither 
Zoroaster nor Numa nor Mohammed, nor any 
others who have misled the nations, profess to come 
by their systems from the devices or imaginations 
of their own brain, but to have derived them from 
secret revelations made to them by those powers to 



REVERENCE 



( 49$ ) 



REVIVALS 



whom they sought to gather in the reverence and 
obedience of men. It hath been left to this age to 
think they can be religious by nature without any 
revelation. — Edward Irving. 

4766. REVERENCE, cannot be expressed out- 
wardly. Lycurgus, being asked why he had com- 
manded offerings of such little value to be made to 
the gods, replied, "In order that we may not cease 
to honour themy — Horace Smith. 

4767. REVERENCE, may be merely outward. 

Some travellers were once at Venice on a high 
festival. On such days the shop-shutters are shut 
and the people are supposed to be keeping the day 
holy. On going into the square of San Marco, how- 
ever, where all the shops are, their disappointment 
vanished. The shops, indeed, were shut, but on 
looking closely at one, they perceived signs of buy- 
and selling going on inside. They stepped in, and 
found other persons there on the same errand as 
themselves. Outwardly these tradespeople roere rever- 
ential, inwardly they were not. — Rev. G. Litting, 
M.A., LL.B. 

4768. REVIVAL, Beginning of. A church in 
Western Maryland, where the pastor had died, had 
gone down to a very destitute condition. What 
members remained were worldly and prayerless. 
Where was help to come from ? One Christian 
there received the impression strongly that he must 
try to have a revival. He got a small prayer- 
meeting started ; but church members, instead of 
helping, opposed him. They prayed and wrestled 
and straggled, but the prospect seemed dark ; no 
encouragement. Yet his faith was firm, unmoved 
by opposition. At last a few persons became serious, 
and the work increased. Numbers crowded into 
the meetings. The church became awakened and 
aroused. Some of the church-members who had 
ridiculed the little prayer meeting were touched 
with the heavenly flame and came out as inquirers. 
Though for years church-members, they found they 
had no religion. The revival still spread. The 
neighbourhood was roused up to seeking eternal 
life. For eight weeks the spiritual awakening con- 
tinued. It did not cease then. One hundred and 
one converts came to the Lord in that revival. 
Seventy joined that one church. The converts in 
this revival became working Christians, and showed, 
by the fruits of holiness and diligence in the cause 
of Christ, that the revival was a genuine work of 
the Holy Spirit. — Christian Age {condensed). 

4769. REVIVAL, Beginning of. I remember the 
first revival I had in a church of which I was pastor. 
I had been labouring at Terre Haute in a revival — 
the first that I ever worked in— and I came home 
full of fire and zeal, praying all the way. There 
was a prayer that began in Terre Haute and ended 
in Indianapolis, eighty miles apart. I recollect 
that, when I got home and preached, I gave an 
account of what I had seen in Terre Haute. The 
next night I began a series of protracted meetings. 
The room was not more than two-thirds full, and 
the people were apparently dead to spiritual things. 
On the second night I called for persons who would 
like to talk with me to remain. I made a strong 
appeal ; but only one person — a poor German ser- 
vant-girl — stopped. All the children of my friends, 
the young people that I knew very well, got up and 
went out ; all went out except this one servant-girl, 
who answered to my sermon call. I remember that 



there shot through me a spasm of rebellion. I had 
a sort of feeling, " For what was all this precious 
ointment spilled ? Such a sermon as I had preached, 
such an appeal as I had made, with no result but 
this ! " In a second, however, almost quicker than 
a flash, there opened to me a profound sense of the 
value of any child of the Lord Jesus Christ. This 
was Christ's child ; and I was so impressed with 
the thought that anything of His was unspeakably 
precious beyond any conception which I could form 
that tears came into my eyes and ran down my 
cheeks, and I had the feeling to the very marrow 
that I would be willing to work all my days among 
God's people if I could do any good to the lowest 
and the least creature. My pride was all gone, my 
vanity was all gone, and I was caught up into a 
blessed sense of the love of God to men, and of my 
relation to Christ ; and I thought it to be an un- 
speakable privilege to unloose the shoe-latchets from 
the poorest of Christ's disciples. And out of that 
spirit came the natural consequences. — Beecher. 

4770. REVIVAL, Cause of. An old woman, 
sixty-five years of age, some time ago was con- 
verted. She became anxious to do something for 
the Lord ; but what to do she could not tell, as she 
was old and poor. One day she thought of a plan. 
She got the children of the village to her home, and 
began, in her simple way, to sing with them, to 
talk to them, and then to pray. As the children 
were all missed from the streets and from their 
homes, their mothers began to wonder where they 
were, and went to seek them. They found them 
with the old woman, and were so struck with the 
little meeting that they remained to hear for them- 
selves what the old woman had got to say about 
Jesus. While they listened their ^husbands came 
home, and finding wives and children absent, they 
went in search of them, and found them all safe at 
the old woman's house. They were struck with 
this new state of things, and listened to the old 
woman's story. The result was a revival broke 
out, and one hundred and fifty were converted. 
" God hath chosen the foolish things of the world 
to confound the wise." — S. Stafford. 

4771. REVIVAL, Waiting for. Far in the woods 
of Maine, in these winter months, there are a 
hundred camps, and scores of axemen are busy 
cutting down the huge trees and measuring the logs 
and sorting them, and throwing them into deep 
gullies, where they will lie dry and undisturbed 
until the snow melts and the spring floods come ; 
and then they will be borne out of the ravines into 
the ever deep-flowing river, and from thence to some 
Penobscot or Kennebec, and there collected together 
and bound in mighty rafts, they will float down to 
the tide-waters. So men are laying dry logs along 
empty channels, hoping that some revival freshet 
will come and sweep them down to the deep waters 
of piety. — Beecher. 

4772. REVIVALS, and seasons of coldness. I 

remember one week New York was like a second 
Jerusalem at Pentecost. Merchants ran from 
counting-houses, and bankers from Wall Street and 
South Street, hungry and thirsty for an hour of 
noon-day pra}*er ; and the atmosphere seemed laden 
with the perfumes of the Spirit, as I saw the 
orchards of England a short time since laden with 
the sweet apple-blossoms. Of the thousands that 
then set out toward Zion, with songs of joy and 



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RICH MAN 



gladness, how many have held out, and who have 
held out? Only those who gave themselves fully 
up to Christ, and have followed Christ fully ever 
since ; the truly regenerated with the Spirit, who 
have learned to know no other but Christ, and 
follow no other but Him. The church gets filled 
in revival seasons, but it gets winnowed in seasons of 
coldness and indifference. Only sound piety holds 
out and keeps fresh at times when worldliness 
abounds, and popular and fashionable sins pour in 
like a flood. — Dr. Cuyler {condensed). 

4773. REVIVALS, how killed. I remember, 
when in college, during a remarkable period of 
religious interest, that the students sent a com- 
mittee to one of the professors asking him to cut 
short his remarks for Christ's sake. He did so for 
two evenings ; but on the third, while the impeni- 
tent crowded the hall, he spoke forty-five minutes 
on Formation of Character. It killed the revival. 
—Rev. E. P. Powell. 

4774. REVOLUTIONISTS, and Christ. What 
is your name ? place of abode ? and the like, Fou- 
quier asks ; according to formality. " My name is 
Danton," answers he ; "a name tolerably known in 
the Revolution ; my abode will soon be annihila- 
tion ; but I shall live in the Pantheon of History." 
A man will endeavour to say something forcible, 
be it by nature or not ! Camille makes answer, 
* ' My age is that of the bon Sans-culotte, Jesus ; an 
age fatal to Revolutionists." Camille, Camille ! 
And yet in that Divine Transaction, let us say, 
there did he, among other things, the fatalest 
Reproof ever uttered here below to Worldly Right- 
honourableness ; "the highest fact," so devout 
Novalis calls it, " in the Rights of Man." — Carlyle's 
French Revolution. 

4775. REWARD, A full, expected. A military 
gentleman once said to an excellent old minister in 
the north of Scotland who was becoming infirm, 
" Why, if I had power over the pension list, I 
would actually have you put on half-pay for your 
long and faithful services." He replied, " Ah, my 
friend, your master may put you off with half -pay, 
but my Master will not serve me so meanly ; He 
will give me full pay. Through grace I expect a 
full reward." — Clerical Library. 

4776. REWARD, after many days. The conver- 
sation was running upon the importance of doing 
small things thoroughly and with the full measure 
of one's ability. This Webster illustrated by an ac- 
count of some petty insurance case that was brought 
to him when a young lawyer in Portsmouth. Only 
a small amount was involved, and a twenty-dollar 
fee was all that was promised. He saw that to do 
his client full justice a journey to Boston, to consult 
the law library, would be desirable. He would be 
out of pocket by such an expedition, and for the 
time he would receive no adequate compensation. 
After a little hesitation he determined to do his 
very best, cost what it might. He accordingly went 
to Boston and looked up the authorities, and gained 
the case. Years after this Webster, then famous, 
was passing through New York. An important 
insurance case was to be tried the day after his 
arrival, and one of the counsel had suddenly been 
taken ill. Money was no object, and Webster was 
begged to name his terms and conduct the case. 
"I told them," said Mr. Webster, "that it was 



preposterous to expect me to prepare a legal argu- 
ment at a few hours' notice. They insisted, how- 
ever, that I should look at the papers ; and this, 
after some demur, I consented to do. Well, it was 
my old twenty-dollar case over again ; and, as I 
never forget anything, I had all the authorities at 
my fingers' ends. The Court knew that I had no 
time to prepare, and were astonished at the range 
of my acquirements. So, you see, I was handsomely 
paid both in fame and money for that journey to 
Boston ; and the moral is, that good work is rewarded 
in the end, though, to be sure, one's own self-approval 
should be enough." 

4777. REWARDS, in kind. I have read of a 
devoted sister of charity who, year after year, attended 
a division of the army of France in every campaign, 
to care for the wounded and watch with the sick. 
Her energy, courage, and gentleness, and presence 
of mind, saved many lives and gained her the rever- 
ence and admiration of officers and men. On the 
field of slaughter and agony her impartial Christ- 
like compassion made no distinction between her 
own people and the enemy ; and three foreign 
empires — Russia, Austria, and Prussia — conferred 
upon her crosses of honour. From her own nation 
it was contrary to the rules of her order that she 
should receive any badge or decoration as a reward 
for her services. But the gratitude of the generous 
soldiers found out a way to remunerate her as 
beautiful as it was appropriate. Knowing well 
whence her lofty pleasures sprang, they petitioned 
and obtained for her from the Minister of War the 
privilege of pardoning every year two criminals con- 
demned to death. This is what I mean by rewards 
in kind. It gives us, I think, some feeble conception 
of what may be the noble joy and the spiritual re- 
compense of heaven. — Huntington. 

4778. RICH man, Folly of. The Rev. John 
Cooke, of Maidenhead, when travelling, fell in with 
a rich farmer, who was very unwilling to listen to 
any serious remarks which he was disposed to make, 
and at length said, with a sneer, " I don't like re- 
ligion ; and I told you so." " You are not a singular 
farmer, sir," replied Mr. Cooke. " I have read of 
one whom you greatly resemble. The farmer to 
whom I allude, finding his ground very productive 
and his barns too small, resolved on building larger 
barns and filling them ; and said to his soul, ' Soul, 
thou hast much goods laid up for many years ; take 
thine ease, eat, drink, and be merry.' But God said 
unto him, 4 Thou fool ! this night thy soul shall be 
required of thee ; then whose shall those things be 
which thou hast provided ? ' Now, sir, I think you 
must see yourself in this picture. Here is a farmer, 
very rich, living to himself in health, ease, and 
pleasure, 'without God in the world.' No doubt 
his neighbours envied and flattered him ; but no 
one dared to reprove so rich a man. But although 
he thought himself wise, and others wished to be 
like him, God addresses him differently — 'Thou 
fool / ' Why, sir, do you suppose the only wise God 
called him a fool?" He was silent. "But, can- 
didly, do not you think he was a fool ? " "I shall 
not say, sir." "Well, sir, if you will allow me to 
hazard an opinion, he appears a fool — (1.) Because he 
preferred his body to his soul. (2.) Because he pre- 
ferred the world to God : 1 Eat, drink, and be merry ' 
was the extent of his aim. (3.) Because he preferred 
time to eternity : ' Thou hast goods laid up for many 
years.' (4.) Because he lived as if he should never 

2 I 



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( 498 ) 



RICHES 



die, and whilst presuming on many years, exposed 
his soul to all the horrors of sudden death, without 
repentance, without forgiveness, without holiness, 
without hope." 

4779. RICH men, and kingdom of heaven. In 

Oriental cities there are in the large gates small and 
very low apertures, called metaphorically "needles' 
eyes," just as we talk of windows on ship-board as 
" bulls' eyes." These entrances are too narrow for 
a camel to pass through them in the ordinary manner, 
or even if loaded. When a loaded camel has to pass 
through one of these entrances, it kneels down, its 
load is removed, and then it shuffles through on 
its knees. "Yesterday," writes Lady Duff Gordon 
from Cairo, " I saw a camel go through the eye of 
a needle, that is, the low, arched door of an Enclosure. 
Be must kneel and boiv his head to creep through; 
and thus the rich man must humble himself." 

4780. RICH men, Little happiness with. Big 

bells are very apt to be poorly cast. I never heard 
of a bell which weighed a great many thousand 
pounds which, first or last, did not break. And 
what a sound a big bell that is broken gives ! If 
you take these overgrown rich men and ring them, 
how little happiness you find in them ! — Beecher. 

4781. RICHES, a burden. See there, two snails ; 
one hath a house, the other wants it ; yet both are 
snails, and it is a question whether case is the 
better ; that which hath a house hath more shelter, 
but that which wants it hath more freedom ; the 
privilege of cover is but a burden. You see, if it 
hath but a stone to climb over, with what stress it 
draws up that beneficial load ; and if the passage 
prove strait, finds no entrance ; whereas the empty 
snail makes no difference of way. Surely it is always 
an ease, and sometimes a happiness, to have nothing ; 
no man is so worthy of envy as he that can be 
cheerful in want. — Bishop Hall. 

4782. RICHES, and benevolence. Some years 
ago there was a person who collected for a Bible 
Society. One of his subscribers was a poor widow. 
She was liberal enough to give a guinea a year. At 
length she came unexpectedly into the possession of 
a fortune. When the collector went the next time 
he thought he should have a handsome gift ; but 
lo ! she gave him only a shilling. " How is this ? " 
said he, astonished. " Why," she replied, " when 
I was poor I never feared being poorer ; but now 
I dread coming to want. When I only had the 
shilling means, I had the guinea heart ; but now I 
have the guinea means, I have only the shilling 
heart." — Denton. 

4783. RICHES, and coming to Christ. An 

Indian, on being asked how it was that he came 
into the kingdom of Christ so easily, at once replied, 
" We are commanded to forsake all. The white 
man has to give up his house ; but I have no house. 
The white man has to give up his riches ; but I 
have no riches. The white man has to give up his 
farm ; but I have no farm. Indian has nothing to 
give up but his blanket ; and I throw off my blanket 
very easily." — Beecher. 

4784. RICHES, bring increase of trouble. It 

is recorded of Franklin, that, when a young man 
expressed his surprise that a gentleman well known 
to them, of unbounded wealth, should appear more 
anxious after business than the most assiduous clerk 



in a counting-house, the Doctor took an apple from 
the fruit-basket and presented it to a little child 
who could just totter about the room. The child 
could scarcely grasp it in his hand ; he then gave 
it another, which occupied the other hand. Then 
choosing a third, remarkable for its size and beauty, 
he presented that also. The child, after many in- 
effectual attempts to hold the three, dropped the 
last on the carpet, and burst into tears. " See there," 
said Franklin ; " there is a little man with more 
riches than he can enjoy." The increase of painful 
care, anxiety, and trouble generally bear at least 
an equal proportion to the increase of riches. 

4785. RICHES, but for a moment. Some time 
ago the "Britannia," an English man-of-war, was 
wrecked off the coast of Brazil. She had on board 
a large number of kegs filled with Spanish dollars. 
Some of them were brought on deck at the time of 
the wreck, in the hope that there might be an 
opportunity of saving them. But the vessel was 
going to pieces so fast, that it was soon seen the 
only hope of saving the lives of those on board was 
to leave everything behind and get into the boats. 
The last boat was about to push off from the sinking 
wreck, when a young midshipman went back to see 
if any one was still on board. To his surprise, there 
sat a sailor, who had broken open the heads of some 
of these kegs, and was heaping up the silver dollars 
all around him. " What are you doing there ? " 
shouted the midshipman. " Don't you know the 
vessel is going to pieces and will sink in a few 
moments ?" "Let her go," said the foolish man. 
" I've lived a poor wretch all my life, and I'm 
determined to die rich." — Rev. Richard Newton. 

4786. RICHES, Danger of. When Garrick 
showed Dr. Johnson his fine house, gardens, statues, 
pictures, &c, at Hampton Court, what ideas did 
they awaken in the mind of that great man ? 
Instead of a flattering compliment, which was ex- 
pected, "Ah ! David, David," said the Doctor, "these 
are the things which make a death-bed terrible / " 

4787. RICHES, Danger of. I remember, when 
Mr. Locke of Norbury Park first came over from 
Italy, and old Dr. Moore, who had a high opinion 
of him, was crying up his drawings, and asked me 
if I did not think he would make a great painter 
I said, " No, never ! " " Why not ? " " Because he 
has six thousand a year." — James Northcote. 

* 4788. RICHES, Danger of. Mr. Cecil had a 
hearer who, when a young man, had solicited his 
advice, but who had not for some time had an 

interview with him. Mr. C one day went to 

his house on horseback, being unable to walk, and 
after his usual salutations, addressed him thus : — 
"I understand you are very dangerously situated." 
Here he paused, and his friend replied, " I am not 
aware of it, sir." " I thought it was probable you 
were not ; and therefore I have called on you. / 
hear you are getting rich ; take care, for it is the 
road by which the devil leads thousands to destruc- 
tion ! " This was spoken with such solemnity 
and earnestness, that it made a deep and lasting 
impression. 

4789. RICHES, Dependence on. God only, and 
not wealth, maintains the world ; riches merely 
make people proud and lazy. At Venice, where 
the richest people are, a horrible dearth fell among 
them in our time, so that they were driven to call 



RICHES 



( 499 ) 



RIGHTEOUS 



upon the Turks for help, who sent twenty-four 
galleys laden with corn ; all which, well-nigh in 
port, sank before their eyes. Great wealth and 
money cannot still hunger, but rather occasion 
more dearth ; for where rich people are, there 
things are always dear. Moreover, money makes 
no man right merry, but much rather pensive and 
full of sorrow ; for riches, says Christ, are thorns 
that prick people. Yet is the world so mad that 
it sets therein all its joy and felicity. — Luther s 
Table Talk 

* 4790. RICHES, Disadvantage of. The children 
of a certain family, during its prosperity, were left 
in the nursery under the charge of servants. When 
adversity came they lived "all together." One 
day the father came home after a day of anxiety 
and business worry ; his little girl clambered upon 
his knee, and entwining her arms around his neck, 
said, " Papa, don't get rich again. You did not 
come into the nursery before, but now we can come 
around you, to get on your knee and to kiss you. 
Don't get rich again, papa." 

4791. RICHES, do not bring content. Does not 
he drink more sweetly that takes his beverage in an 
earthen vessel than he that looks and searches into 
his golden chalices for fear of poison, and looks pale 
at every sudden noise, and sleeps in armour, and 
trusts nobody, and does not trust God for his safety ? 
— Jeremy Taylor. 

4792. RICHES, do not bring happiness. " You 

must be a happy man, Mr. Rothschild," said a 
gentleman who was sharing the hospitality of the 
first Baron Rothschild's home, and who was marking 
its superb appointments. "Happy / me happy J" 
was the reply. " What ! happy when, just as you 
are going to dine, you have a letter placed in your 
hands saying, ' If you do not send me £500 I will 
blow your brains out ! ' Happy ! me happy ! " 

4793. RICHES, Image of. The Greeks spoke of 
Plutus, the god of riches, as a fickle divinity, repre- 
senting him as blind, to intimate that he distributes 
his favours indiscriminately ; as lame, to denote the 
slowness with which he approaches; and winged, 
to imply the velocity with which he flies away. — 
Harris. 

4794. RICHES, in what they consist. Upon 
the statue of Joseph Brotherton is the inscription, 
" A man's riches consist not in the amount of his 
wealth, but in the fewness of his wants." 

4795. RICHES, Love of. An ancient writer' 
describing a miser as " richly poor," says he knew 
one who fell into a lethargy, and was thought to be 
dead. The doctor thought so too. The heir was 
delighted ; but, to make all certain, the doctor re- 
quested that a table might be brought into the 
room, and that some of the supposed dead man's 
coin should be rattled upon it ; whereupon he cried 
out, " Wait a while ; I am still alive ! " 

4796. RICHES, no excuse for extravagance. 

Zeno, the philosopher, having remonstrated with 
certain of his pupils for their extravagance, they 
excused themselves by saying that they were rich 
enough to indulge in prodigality. "Would you," 
said he, "excuse a cook that should over-salt his 
meat because he a had a superabundance of salt ? " 

4797. RICHES, often come too late. Among 



the Sierra Nevada Mountains I was walking with 
some of the passengers to relieve the overladen stage, 
and one of them gave me his history. He said, 
" With my wife I came to California twenty years 
ago. We suffered every hardship. I went to the 
mines, but had no luck. I afterwards worked at a 
trade, but had no luck. Then I went to farming, 
but had no luck. We suffered almost starvation. 
Everything seemed to go against us. While we 
were in complete poverty my wife died. After her 
death I went again to the mines. I struck a vein 
of gold whichj yielded me forty thousand dollars. 
I am now on my way to San Francisco to transfer 
the mine, for which I am to receive one hundred 
thousand dollars." "Then," said I, "you are worth 
one hundred and forty thousand dollars." He said, 
"Yes; but it comes too late. My wife is gone. 
The money is nothing to me now." — Talmage. 

4798. RICHES, sometimes a hindrance. Many 
noble-minded artists have preferred following the 
bent of their genius to chaffering with the public for 
terms. Spagnoletto verified in his life the beauti- 
ful fiction of Xenophon, and after he had acquired 
the means of luxury, preferred withdrawing him- 
self from their influence, and voluntarily returned 
to poverty and labour. When Michael Angelo was 
asked his opinion respecting a work which a painter 
had taken great pains to exhibit for profit, he said, 
" I think that hefwill be a poor fellow so long as he 
shows such an extreme eagerness to become rich." 
— Smiles. 

4799. RICHES, True course of. I know a mason 
who began business not so very long ago in a large 
provincial town. He had few to help him, and no 
capital save a pair of strong arms and his tools. 
An old mother and helpless sisters depended upon 
him. Yet to-day he is a master-man of some im- 
portance. The brave man makes no secret as to 
how this came about. Gold and silver his mother 
had none to give him ; but she knew Christ, to 
whom all things belong. In firm trust in the 
Lord's help he began to work, and he has never 
repented. It appears strange to many workmen, 
when applying at this shop for work, to be asked 
the following question : " Do you attend the house 
of God?" Many have had to go away, but the 
question would remain, and at last they have re- 
turned to give a joyful "Yes." 

4800. RICHES, Uselessness of. An Arab once 
lost his way in a desert. His provisions were soon 
exhausted. For two days and two nights he had 
not a morsel to eat. At last he came to a place 
where there was a little water in a well, and 
around the well's mouth the marks of an encamp- 
ment. Some people had lately pitched their tents 
there, and had gathered them up and gone away 
again. The starving Arab looked around in the 
hope of finding some food that the travellers might 
have left behind. After searching a while he came 
upon a little bag, tied at the mouth, and full of 
something that felt hard and round. He opened 
the bag with great joy, thinking it contained either 
dates or nuts, and expecting that with them he 
should be able to satisfy his hunger. But as soon 
as he saw what it contained he threw it on the 
ground, and cried out in despair, 11 It is only pearls." 
He lay down in the desert to die. 

4801. RIGHTEOUS and wicked, contrasted. 

Father Taylor, preaching on Moses "choosing rather 



RIGHTEOUS 



( 5°° ) 



RIGHTEOUSNESS 



to ^suffer affliction with the people of God than to 
enjoy the pleasures of sin for a season," dwelt 
largely on the last point first — the pleasures of sin. 
He said, " Sinners, you have your fine horses and 
farms and houses ; but it is for a season. You 
delight in your ruffled bosoms and gay apparel 
ami gilt ornaments ; but it is — for a season. You 
indulge in your unholy appetities and passions, 
running riot in pleasurable sin ; but it is — for a 
season, —for a season / " Having rung these solemn 
changes for some time, until the audience was 
greatly affected, he turned to the Christian side of 
the parallel — suffering affliction with the people of 
God. " You are despised of your rich and sinful 
neighbours ; but it is for a season. You are hated 
and persecuted for righteousness' sake ; but it is 
— for a season. You are cast out as evil, and 
trodden under foot of men : it is only for a season 
— for a season ! " — Life of Father Taylor. 

4802. RIGHTEOUS, Blessedness of. One day at 

court the Prince of Wales asked Lady Charlotte 

E , "Where is my Lady Huntingdon, that she 

is so seldom here ? " The lady of fashion replied, 
with a sneer, " I suppose praying with her beggars." 
The Prince shook his head, and said, "Lady 
Charlotte, when I am dying I think I shall be 
happy to seize the skirts of Lady Huntingdon's 
mantle to carry me up with her to heaven." 

4803. RIGHTEOUS, End of. Knox was no longer 
able to walk to church or ascend the pulpit without 
help. Yet he was as watchful and fearless as ever. 
His friends feared for his life. The castle was full 
of Hamiltons, all thirsting for his blood. He was 
shot at through the window of his own house. But 
he was totally unconscious of fear. At length he 
was prevailed upon to leave Edinburgh, on the 
ground that his longer continuance there would 
involve the lives of his friends. He went to St. 
Andrews. James Melville, who was then a student, 
has preserved for us in his diary a very graphic 
account of the habits and appearance of the great 
Reformer at this time. He brings the scenes vividly 
before us. We see the tottering old man walking 
and sitting in the yard at St. Salvator's College, 
calling the students around him, exhorting them to 
be diligent in their studies, to know God and His 
work in the country, and to stand by the "gude 
cause." We see him in his great weakness creeping 
to the kirk, "slowly and wearily," with a " furring 
of martics about his neck " a staff in one hand, and 
his trusty servant supporting him on the other side. 
We see him lifted bodily by two men into the pul- 
pit, and then leaning wearily upon it for support. 
We hear his tremulous, faltering, uncertain tones 
as he opens the text. We listen as he "proceeds 
moderately for the space of half an hour ; " and 
then entering upon his application, he warms and 
g'ows until he makes the students " tremble so that 
they cannot hold their pens to write," and kindling 
with the rush and momentum of his thought, the 
spirit triumphing over the half-dead body, we see 
the shrivelled limbs become instinct with life and 
energy, and the whole man " so active and vigorous 
that he is like to ding the pulpit, and fly out of it." 
— Professor S. J. Wilson. 

4804. RIGHTEOUS, God's dealings with. A 

certain apostate once said to Rabbi Saphra, " It is 
written, 'Because I know you more than all the 
nations of the earth, therefore I visit upon you your 



iniquities.' How is this ? If a person has a wild 
horse, is it likely that he would put his dearest 
friend upon it, that he might be thrown and hurt ?" 
Rabbi Saphra answered, 'Suppose a man lend 
money to two persons ; one of these is his friend, 
the other his enemy. He will allow his friend to 
repay him in instalments, that;the discharge of the 
debt may not prove onerous ; but from his enemy 
he will require the amount in full. The verse you 
quote will apply in the same manner ; ' I love you : 
therefore will I visit upon your iniquities ; ' mean- 
ing, ' / will deal with you for them as they occur, little 
by little, by which means you may have quittance 
and happiness in the world to come." — Talmud. 

4805. RIGHTEOUS, Inheritance of. Mr. John 

Price, a pious old man, was walking one day on the 
road from his farm to the sanctuary, with the New 
Testament in his hand, when a friend met him and 
said, "Good-morning, Mr. Price." "Ah! good- 
morning," replied the aged pilgrim ; "I am reading 
my Father's will as I walk along." " Well, and 
what has He left you?" said his friend. "Why, 
He has bequeathed me a hundredfold more in this 
life, and in the world to come life everlasting." — 
Whitecross. 

4806. RIGHTEOUS, Joy of, in heaven. It 

happened once when Rabbi Gamliel, Rabbi Eleazer, 
the son of Azaria, Rabbi Judah, and Rabbi Akiba 
were walking together, they heard the shouts and 
laughter and joyous tones of a multitude of people 
at a distance. Pour of the Rabbis wept ; but 
Akiba laughed aloud. "Akiba," said the others to 
him, "wherefore dost thou laugh? These heathen 
who worship idols live in peace and are merry, 
while our whole city lies in ruins ; weep, do not 
laugh." " For that very reason I laugh and am glad," 
answered Akiba. "If God allows those who trans- 
gress His will to live happily on earth, how infinitely 
great must be the happiness which He has stored 
up in the world to come for those who observe His 
commands ! " — Talmud. 

4807. RIGHTEOUS, prefer retirement. Mr. 

Wathen, the celebrated oculist, in one of his inter- 
views with King George III., observed to His 
Majesty, "I have often thought of the words of 
Solomon " When the righteous are in authority, the 
people rejoice ; ' and if your Majesty could always 
appoint servants of that character the voice of re- 
joicing would be heard throughout the empire." 
"Wathen," replied the King, "these are the men 
I have sought ; but when I have required their 
services I have often been disappointed ; for I find 
men distinguished by habits of piety prefer retire- 
ment, and that, generally speaking, the men of 
the world must transact the world's business." — 
Whitecross. 

4808. RIGHTEOUSNESS, Christ's, Resting on. 

A friend happening to say, "I suppose you make 
not your labours for the good of the Church the 
ground of your comfort," he, with a sort of un- 
common earnestness, replied, " No, no, no ! it is the 
finished righteousness of Christ which is the only 
foundation of my hope ; I have no more dependence 
on my labours than on my sins. I rather reckon 
it a wonder of mercy that God took any of my 
labours of my hand : 4 Righteousness belongeth 
unto Him, but unto me shame and confusion of 
face.' — Life of Rev. John Brown, of Haddington. 



RIGHTEOUSNESS 



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RIVALRY 



4809. RIGHTEOUSNESS, Hungering and thirst- 
ing after. "'Blessed are they which do hunger 
and thirst after righteousness ; for they shall be 
filled. 5 I think that is one of the most precious 
of the beatitudes," said one Christian woman to 
another. "I think so too," was the response. "I 
want to hunger and thirst enough." "But the 
Bible says nothing about hungering and thirsting 
enough. It simply says, ' Blessed are they which 
do hunger and thirst.'" "I never thought of 
that before." "You do really hunger and thirst 
after righteousness, do you not ? " "I am sure I 
do." " Then the promise is yours, and if you take 
it you will be filled. 1 According to your faith will 
it be unto you.' " 

4810. RIGHTEOUSNESS, in minor things. 

Just as the quality of life may be as perfect in the 
minutest animalcules, of which there may be mil- 
lions in a cubic inch, and generations may die in an 
hour — just as perfect in the smallest insect as in 
" behemoth, biggest born of earth ; " so righteous- 
ness may be as completely embodied, as perfectly 
set forth, as fully operative in the tiniest action that 
J can do as in the largest that an immortal spirit 
can be set to perform. The circle that is in a gnat's 
eye is as true a circle as the one that holds within 
its sweep all the stars ; and the sphere that a dew- 
drop makes is as perfect a sphere as that of the 
world. All duties are the same which are done 
from the same motive ; all acts which are not so 
done are alike sins. — Maclaren. 

4811. RIGHTEOUSNESS, Our own. When 
Morales, the painter, was invited by Philip the 
Second to court, he came in such a magnificent 
costume that the King, in anger, ordered a sum of 
money to be paid him, and so dismissed him. The 
next time they met he appeared in a very different 
dress, poor, old, and hungry, which so touched the 
heart of the King, that he immediately provided 
him with a revenue which kept him in comfort for 
all the future. So when men come to the throne 
of grace it is not their magnificence but their very 
want which touches the heart of God. — B. 

4812. RIGHTEOUSNESS, Renouncing. The late 

Dr. -. did not satisfy by his preaching the 

Calvinistic portion of his flock. " Why, sir," said 
they, " we think you dinna tell us enough about 
renouncing our ain righteousness ! " " Renouncing 
your ain righteousness ! " vociferated the astonished 
Doctor. " / never sato any ye had to renounce." 

4813. RIGHTEOUSNESS, Robe of. The noted 
Daniel Burgess, the Nonconformist minister, once 
preaching of Job's " robe of righteousness," said, " If 
any of you would have a suit for a twelvemonth, 
let him repair to Monmouth Street ; if for his life- 
time, let him apply to the Court of Chancery ; but 
if for all eternity, let him put on the robe of 
righteousness." — Clerical Anecdotes. 

4814. RIGHTS, Talk about. The one social 
movement of her time which did not very promptly 
attract Mary Carpenter was the demand for female 
suffrage. Borrowing a remark from an American 
lady, she used laughingly to say, "I don't talk about 
my rights ; I take them." — T. L. Whiteford. 

4815. RIGHTS, we hold straight from God. 

When the letters patent were delivered to Roy 
M'Donnell of Dunluce from Queen Elizabeth con- 



firming his title to his castle and estates, it is said 
that he drew his sword, and hacking the parchment 
in pieces, thrust it into the fire, indignantly declar- 
ing that the lands he had won by the sword should 
never be held by a sheepskin. Are there not 
rights we hold as straight from God, and which we 
should as jealously guard from all priestly and 
human interference ? — B. 

4816. RITUAL, Difficulties in connection with. 

According to the Law of Moses the scapegoat was 
led to the wilderness and there set free. This was 
not, however, the practice of the later Jews. A 
scapegoat had once come back to Jerusalem, and 
the omen was thought so bad that the ordinary 
custom was modified, to prevent the recurrence 
of such a calamity. The man who led the goat 
arrived at a high mountain, calted Sook, and there 
was at this place a rolling slope, down which he 
pushed the unhappy animal, which was shattered to 
atoms in the fall. — C. R. Conder, R.E. 

4817. RITUALISM, trivial and behind the age. 

It is said of poor Louis XVI. that he was filing 
and fitting his locks when the Revolution was at 
the gates of his palace. Here is Materialism 
banishing God from the heavens and the earth, 
conducting Him to the frontiers of the Universe, 
and politely bowing Him out with haughty civi- 
lity ; but the clergy ignore that to dispute about 
the wearing of a cope. Here is Agnosticism pro- 
claiming it a matter of no vital moment to morality 
of life whether there be a God or not ; and men 
who ought to show that faith in God gives a beauty, 
a nobleness, a dignity to life debate whether a few 
inches more or less of elevation of the host is not 
of supreme seriousness, whether the knees should 
not be bent at a particular angle, or whether they 
should be allowed to touch the ground during the 
operation. Here we are confronted by a science of 
human nature which affirms that man is but a com- 
pound of hydrogen and carbon, brought together and 
organised by something termed force, humanised by 
a process of evolution, destined to dissolve at last, 
as the end of him, into carbon and hydrogen again ; 
and in the midst of this subtle, powerful philosophy, 
which is busily at work, the highest court in the land, 
composed of learned judges and distinguished pre- 
lates, sits for days to determine where and how a 
priest should stand while performing a certain cere- 
mony, what kind of garments he should wear, what 
sort of bread he should use. Can there be a sadder 
contrast under heaven than this ? Thousands of the 
working and of the middle classes are standing aloof 
from all Churches and religious institutions, some in 
hostility, some in indifference ; and to their inquiry, 
" What is religion ? " the Rev. Orby Shipley writes 
that religion is in fasting, in the belief in the seven 
sacraments, in the practice of confession. These he 
solemnly enjoins as essentials of the true faith ; and 
not only these, but also the sprinkling of holy water, 
the burning of incense at various parts of public 
worship, the crossing, censing, and kissing of the 
gospel, the kneeling, in the Creed, of priest and 
people at the Jncarnatus est, the public and reve- 
rential use of the sign of the cross. — S. Fletcher 
Williams. 

4818. RIVALRY, Result of. Go where you will, 
in town or country, you will find half a dozen shops 
struggling for a custom that would only keep up 
one. And so they are forced to under-sell one 



ROCK 



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ROUTINE 



another ; and when they have got down the prices 
all they can by fair means, they are forced to get 
them lower by foul, and to sand the sugar and 
sloeleaf the tea, and put, Satan — that prompts them 
on — knows what, into the bread ; and then they 
don't thrive — they can't thrive. God's curse must 
be on them. They began by trying to oust each 
other and eat each other up, and while they are 
eating up their neighbours, their neighbours eat 
them up, and so they all come to ruin together. — 
Charles Kingsley. 

4819. ROCK, Cling to. A train of cars was 
going over the Alleghany Mountains. It had 
reached a place where there was a deep precipice 
on one side, and a steep wall of solid rock that 
rose sheer up to a great height on the other. The 
cars were running along quite close to this rocky 
wall. All at once the whistle screamed the signal, 
" Down brakes ! down brakes ! " The engineer had 
discovered a little girl and her baby brother play- 
ing upon the track, just a little way in front of 
the engine. It was impossible to stop the train 
in time ; but just at this moment the girl's eye 
caught sight of two niches in the wall of rock, 
made by blasting. Snatching up her little brother, 
she pressed him into one of the niches, and put her- 
self in the other. And while the long train went 
thundering by, the passengers heard . the gentle 
voice of the little girl saying, " Cling close to the 
rock, Johnny ! cling close to the rock ! " 

4820. ROCK, Founded on. A young minister 
in Wales, coming on trial to a very exposed locality, 
had to sleep at a farmhouse on the highest point 
of land in the country. He retired to rest, when 
the wind blew a tempest, the rain beat upon the 
house heavily, and he feared it must fall. He 
could not rest ; he rose, sat by the fire, and pre- 
pared for the worst. But it stood firm and un- 
shaken. The morning came ; the minister expressed 
his fears and felt very timid, and wondered how 
the farmer could sleep so securely exposed to such 
a storm. " Oh," said the farmer, " I had no fear 
of the house falling, and you need not to have 
feared either, for it is founded upon a rock." — New 
Cyclopaedia of Anecdote. 

4821. ROCK, On the. A minister once went to 
visit a good woman in humble life who was near 
to death. On asking her if she felt sinking, she 
replied, " How could you ask me that ? Did you 
ever know any one sink through a rock ? I am on 
the rock." 

4822. ROCK, Resting 'on. One day a female 
friend called on the late He v. William Evans, a 
pious minister in England, and asked how he felt 
himself. "I am weakness itself," he replied ; "but 
I am on the Rock: I do not experience those trans- 
ports which some have expressed in the view of 
death ; but my dependence is on the mercy of God 
in Christ. Here my religion began, and here it 
must end." 

4823. ROMANISM and Protestantism, con- 
trasted. In the valley of the Simplon, hard by 
here, where (at the bridge of St. Maurice over 
the Rhone) this Protestant canton ends and a 
Roman Catholic canton begins, you might separate 
two perfectly distinct and different conditions of 
humanity by drawing a line w ith your stick in the 
dust on the ground. On the Protestant side, neat- 



ness, cheerfulness, industry, education, continual 
aspirations, at least, after better things. On the 
Roman Catholic side, dirt, disease, ignorance, 
squalor, and misery. / have so constantly observed 
the like of this since I first came abroad, that I 
have a sad misgiving that the religion of Ireland 
' lies deep ' at the root of all its sorrows. — Dickens' 
Letters. 

4824. ROMANISM, Hypocrisy of. In quality of 
envoy from the Augustinians of Germany, Luther 
was invited to several assemblies of distinguished 
ecclesiastics. One day he happened to be at table 
along with several prelates. The latter showed 
themselves to him without reserve in their accus- 
tomed buffoonery of manners and impiety of con- 
versation, and did not hesitate to play off a thou- 
sand jests in his presence; thinking him, no doubt, a 
man of their own stamp. Amongst other things, 
they told the monk, with laughter and boasting, 
how, when reading mass at the altar, instead of 
the sacramental words that were to convert the 
bread and wine into the Saviour's flesh and blood, 
they pronounced these derisive words over them: 
" Bread thou art, and bread thou shalt remain ; 
wine thou art, and wine thou shalt remain." 
"Then," they continued, "we elevate it, and all the 
people adore." 

4825. ROMANISM, illustrated. A priest in 
Austria, wishing to set forth the excellence of the 
Romish communion, and to decry those of Luther 
and Calvin, adopted the following extraordinary 
method. Presenting a green walnut to the view of 
his audience, he said, " I am now about to show 
you the nature and comparative worth of the three 
religions." Eor this purpose he first took off the 
husk, and said, "Here you have the Lutheran 
religion : it is not only worthless, but very bitter." 
He then exhibited the naked shell, saying, "And 
here you have the religion of Calvin, which is both 
hard and dry. But now I shall show you the holy 
Catholic religion, which is the sweet kernel within." 
He then proceeded to crack the nut with his teeth, 
intending to eat the kernel, and commend its sweet- 
ness to his flock ; when, lo ! to his own confusion, 
the nut proved rotten, and was so offensive to his 
mouth, that, with a blushing countenance, he was 
compelled hastily to lay it aside ! 

4826. ROMANISM, Untruthfulness of. When 
I thought of Rome in connection with the reli- 
gion of which it is the metropolis, it seemed to me 
of all places the last where a man with his eyes 
open could be converted to Romanism. . . . The 
vision of the Romish Church, and of its action 
upon the people which was then graven on my 
mind, accords with that implied in the answer of 
an English painter whom I asked how he could 
bring himself to leave Rome after living so many 
years there. "It was indeed very painful," he re- 
plied, "to tear myself away from so much exquisite 
beauty ; but as my children grew up, it became 
absolutely necessary, for I found it utterly impos- 
sible to give them a notion of truth at Rome." — 
Julius 0. Hare. 

4827. ROUTINE, Dread of. There was a poor 
cabman at Paris who committed suicide. He left 
behind him a letter explaining his reasons for the 
miserable deed. His letter expressed no violent 
feeling, spoke of no great blow that had befallen 



RUIN 



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SABBATH 



him. It said that he ended his life because he was 
" weary of doing the same things over and over 
again every day." The poor man's mind was, 
doubtless, unhinged. But you see what he did, 
and how he nursed his insanity. He looked too far 
ahead.— A. K. H. B. 

4828. RUIN, and redemption. A dentist said 
to me a few days ago, " Does that hurt ? " Said I, 
" Of course it harts. It is in your business as in my 
profession. We have to hurt before we can help." 
You will never understand redemption until you 
understand ruin. — Talmage. 

4829. RUIN, responsibility of, where it rests. 

"I will be ruined," said a Dublin trader to his 
English friend. " I am sorry for it," said the other ; 
" but if you will be ruined, you know no one else 
can prevent it." 

4830. RUIN, through man's lust. We are told 
that the Sultan Mahmoud, by his perpetual wars 
and tyranny, had filled his dominions with ruin and 
half unpeopled the Persian empire. The Vizier 
to this great Sultan pretended to understand the 
language of birds. As he was one evening with 
the Emperor, they saw a couple of owls upon a tree. 
" I would fain know," says the Sultan, " what these 
owls are saying ; listen, and give me an account of 
their discourse." The Vizier approached the tree, 
pretending to be very attentive to the owls. Upon 
his return to the Sultan, "Sir," says he, "I have 
heard part of their conversation, but dare not tell 
you what it is." The Sultan would not be satisfied, 
but forced him to repeat everything the owls had 
said. "You must know, then," said the Vizier, 
" that one of these owls had a son, and the other a 
daughter, between whom they are now upon a treaty 
of marriage. The father of the son said to the 
father of the daughter, 4 Brother, I consent to this 
marriage provided you will settle on your daughter 
fifty ruined villages.' To which the father of the 
daughter replied, 'Instead of fifty, I will give her 
five hundred, if you please. God grant a long life to 
Sultan Mahmoud ; while he reigns over us we shall 
never want ruined villages.' " 

4831. SABBATH, absurdly observed. Among 
the first settlers in Connecticut the observance of 
the Sabbath was carried to even a higher pitch of 
absurdity than among the Jews. The law said, 
"No one shall run on the Sabbath, or walk in his 
garden or elsewhere, except reverently to and from 
church. No one shall travel, cook victuals, or make 
beds, sweep houses, cut hair, or shave on the Sabbath. 
No husband shall kiss his wife and no mother her 
child upon the Sabbath-day." 

4832. SABBATH, appointed of God. The 

Governor Turnusrupis once asked Rabbi Akiba, 
44 What is this day you call the Sabbath more than 
any other day?" The Rabbi responded, "What 
art thou more than any other person ? " 44 1 am 
superior to others," he replied, 44 because the Emperor 
has appointed me governor over them." Then said 
Akiba, "The Lord our God, who is greater than 
your Emperor, has appointed the Sabbath-day to be 
holier than the other days." — Talmud. 

4833. SABBATH, and the resurrection. Mr. 

Philip Henry used to call the Lord's Day the queen 
of days, the pearl of the week, and observed it 
accordingly. His common salutation of his family 



or friends on the Lord's Day, in the morning, was 
that of the primitive Christians — 44 The Lord is 
risen ; He is risen indeed ; " making it his chief 
business on that day to celebrate the memory of 
Christ's resurrection ; and he would say sometimes, 
44 Every Lord's Day is a true Christian's Easter Day." 
— Whitecross. 

4834. SABBATH, Desecration of. By records 
which have been kept in a particular place near one 
of our large rivers, it appears that more than twice 
as many have been drowned there on the Sabbath 
than on any other day of the week. And those who 
were thus drowned were cut off as in a moment 
while breaking the command of God. 

4835. SABBATH, Every day a. There is an 
anecdote of his (a Chinese convert's) grandmother, 
who also became a Christian, that will illustrate the 
simple faith of the people ; for when her memory 
decayed and all the devices by which she had tried 
to remember the Lord's Day broke down, she said 
at last, 44 It would be simpler to keep every day a 
Sabbath," which she did until she died. — W. Fleming 
Stevenson. 

4836. SABBATH, forgetfulness of its claims. 

One Sunday afternoon a clergyman was returning 
home from church, which was at some little dis- 
tance from his house, when a man in working clothes 
stopped him and said, 44 Beg pardon, sir, but have 
you seen my boy on the road ? " 41 Was he driving 
a cart? " asked the clergyman. 44 Yes, sir." "And 
were there some hurdles and a pitchfork in the 
cart ? " 44 Yes, that's it," said the man. 44 A little 
boy with a short memory ? " continued the clergy- 
man. The man stared, and seemed surprised. 
44 Well, I don't know that he is specially forgetful ; 
but what made you think he had a short memory ? " 
44 1 know he had, and, more than that, I think he 
belongs to a family that have very short memories." 
The man showed his extreme surprise at this state- 
ment, and said, "Why, what in the world makes 
you think so, sir?" The clergyman looked him 
full in the face, and replied with calm solemnity, 
44 Because God has said, 4 Remember the Sabbath-day 
to keep it holy,' and I think you have forgotten all 
about it." — Preacher's Promptuary of Anecdote. 

4837. SABBATH, Honouring. When King George 
II. was repairing his palace at Kew, one of the 
workmen, a pious man, was particularly noticed by 
His Majesty, and he often held conversations with 
him upon serious subjects. One Monday morning 
the King went as usual to watch the progress of the 
work, and not seeing this man in his customary 
place, inquired the reason of his absence. He was 
answered evasively, and for some time the other 
workmen avoided telling His Majesty the truth ; at 
last, however, upon being more strictly interrogated, 
they acknowledged that, not having been able to 
complete a particular job on the Saturday night, 
they had returned to finish it on the following 
morning. This man alone had refused to comply, 
because he considered it a violation of the Christian 
Sabbath ; and, in consequence of what they called 
his obstinacy, he had been dismissed entirely from 
his employment. 41 Call him back immediately," 
exclaimed the good King ; 44 the man who ref used 
doing his ordinary tcorh on the Lord's Day is the 
man for me. Let him be sent for." The man was 
accordingly replaced, and the King ever after showed 
him particular favour. 



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4838. SABBATH, is the Lord's. A gentleman 
who had been using the boat of Thomas Mann, a 
pious waterman on the Thames, asked him if he 
did not work seven days in a week. "No, sir," 
replied Thomas ; " that would be talcing what does not 
belong to vie. The Lord's Day is not mine ; and, 
therefore, I never work on that day." 

4839. SABBATH, kept under difficulties. The 

" Mayflower," a name now immortal, had crossed the 
ocean. It had borne its hundred passengers over 
the vast deep, and after a perilous voyage had 
reached the bleak shores of New England, in the 
beginning of winter. The spot which was to furnish 
a home and a burial-place was now to be selected. 
The shallop was unshipped, but needed repairs, and 
sixteen weary clays elapsed before it was ready for 
service. Amidst ice and snow it was then sent out, 
with some half a dozen pilgrims, to find a suitable 
place where to land. The spray of the sea, says the 
historian, froze on them, and made their clothes 
like coats of iron. Five days they wandered about, 
searching in vain for a suitable landing-place. A 
storm came on ; the snow and the rain fell ; the sea 
swelled ; the rudder broke ; the mast and the sail 
fell overboard. In this storm and cold, without a 
tent, a house, or the shelter of a rock, the Christian 
Sabbath approached, the day which they regarded 
as holy unto God ; a day on which they were not 
to " do any work." What should be done ? As the 
evening before the Sabbath drew on they pushed 
over the surf, entered a fair sound, sheltered them- 
selves under the lee of a rise of land, kindled a fire, 
and on that little island they spent the day in the 
solemn worship of their Maker. On the next day 
their feet touched the rock, now sacred as the place 
of the landing of the pilgrims. Nothing more strik- 
ingly marks the character of this people than this 
act, and I do not know that I could refer to a better 
illustration, even in their history, showing that theirs 
was the religion of principle, and that this religion 
made them what they were. — Barnes. 

4840. SABBATH, Necessity for. An agricul- 
tural labourer named Alegre, about sixty years of 
age, was arrested during the French Revolution, 
and put in prison for not having worked on a 
Sunday. A week after his enlargement he pre- 
sented himself, dressed in his Sunday clothes, before 
the Committee. On being asked what he wanted, 
he replied that he was getting old, and that when 
he had worked all the week he was tired out and 
wanted rest, so that if he went to labour on Sunday 
he should, rob his employer, and that therefore he 
preferred to come and be put in prison. The Com- 
mittee, who no doubt thought the man had come to 
make a denunciation, were nonplussed at the strange 
humour of this singular request, shrugged their 
shoulders, and bade their petitioner go about his 
business. — Sunday at Home. 

4841. SABBATH, Non-observance of. William 
Wilberforce said, " I can truly declare that to me 
the Sabbath has been invaluable." When Sir 
Samuel Romilly, Solicitor-General during Fox's 
administration, committed suicide, Mr. Wilber- 
force said, " If he had suffered his mind to enjoy 
such occasional remission, it is highly probable that 
the strings of life would never have snapped from 
over-tension." The celebrated Castlereagh, who 
was Foreign Secretary in 1812, committed suicide 
in 1822. Wilberforce said, " Poor fellow ! he was 



certainly deranged— the effect, probably, of continual 
wear of the mind and the non-observance of the 
Sabbath." — /. B. Gough. 

4842. SABBATH, Observance of. Both at Strath- 
fieldsaye and Walmer the Duke of Wellington was 
a regular attendant at public worship, and received 
the sacrament as often as it was administered. He 
was very particular, also, in requiring that his guests 
should attend Divine Service somewhere. It hap- 
pened on one occasion that Count Nugent, an Irish 
gentleman, but an Austrian general, paid him a 
visit at Walmer Castle. Sunday morning came, 
and His Excellency said, "Duke, do you go to 
church ? " " Always ; don't you ? " "I can't go 
to church with you, for you know I'm a Catholic." 
" Oh ! very well," was the answer, and he rang the 
bell. When the servant entered the Duke said, 
" His Excellency wants to go to the Roman Catholic 
chapel ; you, can show him where it is." And, sure 
enough, to the Roman Catholic chapel His Excellency 
was marched. The Duke, as he walked to church, 
observed, "I knew he did not want me to go to 
church, nor to go himself either, but I thought 
it best that we should both go." — Gleig's Life of 
Wellington. 

4843. SABBATH, Observance of. A Syrian 
convert to Christianity was urged by his employer 
to work on Sunday, but he declined. "But," said 
the master, " does not your Bible say that * if a 
man has an ox or an ass that falls into a pit on the 
Sabbath-day, he may pull him out'?" "Yes," 
answered the convert ; " but if the ass has a habit 
of falling into the same pit every Sabbath-day, then 
the man should either fill up the pit or sell the 
ass." 

4844. SABBATH, Profanation of. Mr. Dod, 
one of the Puritan ministers, having preached 
against the profanation of the Sabbath, which 
much prevailed in his parish, and especially among 
the more wealthy inhabitants, the servant of a 
nobleman came to him and said, " Sir, you have 
offended my lord to-day." Mr. Dod replied, "I 
should not have offended your lord except he had 
been conscious to himself that he had first offended 
my Lord ; and if your lord will offend my Lord, let 
him be offended." 

4845. SABBATH, Respect for. Some time ago 
I got up a petition in favour of the opening of the 
British Museum on Sundays, and sent it into our 
printing-office for the men to sign, when, judge of 
my astonishment, the foreman came to me and 
said, " If you please, sir, do you press for the sign- 
ing of this petition ? For, unless you do, the men 
had rather not sign it." "What in the world do 
they mean by that ? Why, it's for their benefit 
that we want the museums opened on Sunday ! " 
"Well, sir," replied the foreman, "the men think 
that would not be the end of it — it would only be 
the thin end of the wed^e, and that, before long, 
workshops, offices, and all kind of places as well as 
museums would be open on Sunday too." That 
petition was never signed. — Mark Lemon, Editor of 
Punch. 

4846. SABBATH, respected for the sake of others. 

A chief of Huakine once asked me whether it would 
be right, supposing he was walking in his garden on 
that day (the Sabbath), and saw ripe plantains hang- 
ing from the trees that grew by the side of the path, 



SABBATH 



< 505 ) 



SABBATHS 



to gather and eat them. I answered that I thought 
it would not be wrong. "I felt inclined to do so," 
said he, " last Sabbath, when walking in my garden ; 
but on reflecting that I had other fruit ready plucked 
and prepared, I hesitated, not because I believed it 
would be in itself sinful, but lest my attendant should 
notice it, and do so too, and it should be a general 
practice with the people to go to their gardens and 
gather fruit on the Sabbath, which would be very 
unfavourable to the proper observance of that sacred 
day." — Allis, South Sea Islands. 

4847. SABBATH, The, and children. That Sun- 
day of my childhood ; the marvellous stillness of that 
day over all Litchfield town hill ; that wondrous ring- 
ing of the bell ; the strange interpretation that my 
young imagination gave to the crowing of the cock 
and to the singing of the birds ; that wondering look 
which I used to have into things ; that strange lifting 
half-way up into inspiration, as it were ; that sense 
of the joyful influence that sometimes brooded down 
like a stormy day, and sometimes opened up like a 
gala-day in summer on me, made Sunday a more 
effectually marked day than any other of all my 
youthful life, and it stands out as clear as crystal 
until this hour. It might have been made happier 
and better if there had been a little more adaptation 
to my disposition and my wants ; but, with all its 
limitations, I would rather have the other six days 
of the week weeded out of my memory than the 
Sabbath of my childhood. And this is right. Every 
child ought to be so brought up in the family, that 
when he thinks of home the first spot on which his 
thought rests shall be Sunday, as the culminating 
joy of the household. — Beecher. 

4848. SABBATH, Use of. Stations on the line 
of your journey are not your journey's end, but each 
one brings you nearer. A haven is not home ; but 
it is a place of quiet and rest, where the rough wa ves 
are stayed. A garden is a piece of common land, 
and yet it has ceased to be common land ; it is an 
effort to regain paradise. A bud is not a flower, but 
it is the promise of a flower. Such are the Lord's 
Days ; the world's week tempts you to sell your soul 
to the flesh and the world. The Lord's Day calls 
you to remembrance, and begs you rather to sacrifice 
earth to heaven and time to eternity, than heaven 
to earth and eternity to time. The six days not 
only chain you as captives of the earth, but do their 
best to keep the prison-doors shut, that you may 
forget the way out. The Lord's Day sets before you 
an open door. Samson has carried the gates away. 
The Lord's Day summons you to the threshold of 
your house of bondage to look forth into immortality 
— your immortality. The true Lord's Day is the 
eternal life ; but a type of it is given to you on 
earth, that you may be refreshed in the body with 
the anticipation of the great freedom wherewith the 
Lord will make you free. — Pulsford. 

4849. SABBATH, views of heaven then enjoyed. 

When a gentleman was inspecting a house in New- 
castle, with a view to hiring it as a residence, the 
landlord took him to the upper window, expatiated 
on the extensive prospect, and added, "Yon can see 
Durham Cathedral from this window on a Sunday." 
"Why on a Sunday above any other day ? " inquired 
our friend, with some degree of surprise. The reply 
was conclusive enough. "Because on that day there 
is no smoke from those tall chimneys." Blessed is 
the Sabbath to us, when the earth-smoke of care and 



turmoil no longer beclouds our view ; then can our 
souls full often behold the goodly land and the city 
of the New Jerusalem. — Spurgeon. 

4850. SABBATH, Who gave the ? In one of the 

most densely populated parts of the city a gentle- 
man lately visited the house of a poor, hard-work- 
ing, infidel cobbler. The man was busy at his last, 
and had scarce time to look up at his unwelcome 
visitor. " That is hard work." " It is, sir." " For 
how many hours a day have you to labour here — 
twelve ? " " Yes, and more, sir. I am never off this 
seat under a fourteen or fifteen hours' spell of it." 
" That is sore toil for a bit of bread." " Indeed it 
is, sir ; and very thankful am I when the week's 
end comes. What would become of me, and the likes 
of me, without that rest ? " " And who, friend, think 
you, gave you that rest ? Came it by accident, or 
arrangement, or how ? " There came no answer to 
that ; the cobbler hung his head ; the man was 
honest ; the sceptic was ashamed. 

4851. SABBATH-BREAKER, Fate of a. A man 

at New Orleans set out on a Sabbath morning to 
cross a river, on some worldly business. As he could 
find no boat but one which was fastened to a tree by 
a lock, he attempted to get that. Some persons who 
were present requested him to desist from his pur- 
pose. But he replied that he would either go to 
the other side of the river or to hell. He therefore 
broke the lock and entered the boat. But he had 
not gone far when it upset ; and the spectators were 
so impressed that it was a judgment from God that 
they stood amazed, till it was too late to afford him 
any help. Thus he was launched into eternity, 
without a moment's warning, in the very act of 
transgression. 

4852. SABBATHS, Record of. In one of the 

English coal-mines there is what the miners call a 
Sunday stone. Water charged with lime is trickling 
through the rocks, and, as it falls, is making con- 
stant deposit of pure white limestone. But when 
the miners are at work, and are scattering the coal- 
dust all about, the water becomes charged with coal 
as well as lime, and the stone, which otherwise were 
white, takes upon itself the black coal-hue. But 
when the Sabbath comes, and the men cease work- 
ing, and the whirring coal-dust settles, then upon 
the blackness of the deposit of the day before begins 
to drop the clean lime-water, leaving, as it trickles 
off, the pure white stone. And so, by the regularly 
recurring line of whiteness, record is made of the 
coming to the tired miners of God's day of rest. 

4853. SABBATHS, should be made desirable. 

Sunday ! I used to be a pin-cushion, and duties 
used to be pins, when I was a boy ; and I did not 
like it when they stuck them into me. Therefore, 
Sunday was the dreadful day of the week to me. 
There were some Sundays of my boyhood which 
stand in my memory as among the most beautiful 
things in the world ; and yet, while I believe that 
the world would suffer irreparable loss in the 
abolition of Sunday, or in its secularisation, on the 
other hand, in order to preserve Sundays, you must 
make them beautiful, honourable, and desirable. In- 
telligent natures must find in them that which feeds 
the really best things which are in them. If these 
days are only hoops, strings, manacles ; if they are 
only " Thou shalt not, thou shalt not, thou shalt 
not ; " if they are burdensome, it is worse than if 



SABBATH-SCHOOL ( 506 ) 



SACRILEGE 



yon were to eradicate their existence altogether. 

— Beecher. 

4854. SABBATH-SCHOOL, Origin of. A young 
scholar in a French Sabbath-school was asked with 
whom and where had the Sabbath-school its origin. 
The little fellow replied, " I do not know, sir ; but if 
it is in the Bible, I will tell you next Lord's Day." 
Next Sunday the question was duly repeated, and 
with the vivaciousness and exactitude characteristic 
of his race, the small man clearly set forth the three 
following propositions : premierement, that the temple 
at Jerusalem was the place where the first school of 
the sort was held ; secondement, that Jesus Christ 
Himself was the first Sabbath-school teacher ; and troi- 
siemement, that He had for His scholars the Jewish 
rabbis and doctors of the law, of whom He asked 
and to whom He answered astonishing questions. 
The boy was right. We believe the Lord instituted 
the teaching of children as truly and formally as He 
did the preaching of His gospel to adults. 

4855. SABBATH-SCHOOLS, Value of. One day, 
as I was going to church, I overtook a soldier just 
entering the door. This was on a week-day. As I 
passed him I said that it gave me pleasure to see 
that he was going to a place of worship. " Ah ! 
sir," said he, " I may thank you for that." " Me ! " 
said I ; " why, I do not know that I ever saw you 
before." " Sir," said he, " when I was a little boy 
I was indebted to you for my first instruction in my 
duty. I used to meet you at the morning service in 
this cathedral, and was one of your Sunday scholars. 
My father, when he left this city, took me into 
Berkshire, and put me apprentice to a shoemaker. 
I used often to think of you. At length I went to 
London, and was there drawn to serve in the West- 
minister militia. I came to Gloucester last night 
with a deserter, and took the opportunity of coming 
this morning to visit the old spot, and in hopes of 
once more seeing you." He then told me his name, 
and brought himself to my recollection by a curious 
circumstance which happened whilst tie was at 
school. His father was a journeyman currier — a most 
vile, profligate man. After the boy had been some 
time at school, he came one day and told me that his 
father was wonderfully changed, and that he had 
left off going to the alehouse on the Sundays. It 
happened soon after that I met the man in the street, 
and said to him, " My dear friend, it gives me great 
pleasure to hear that you have left off going to the 
alehouse on the Sunday ; your boy tells me that you 
now stay at home, and never get tipsy." " Sir," said 
he, " 1 may thank you for it." ; ' Nay," said I, " that 
is impossible ; 1 do not recollect that I ever spoke 
to you before." "No, sir," said he ; " but the good 
instruction you give my boy he brings home to 
me, and it is that, sir, which has induced me to re- 
form my life." — Robert RaiJces [founder of Sunday- 
schools). 

4856. SACRAMENT, Gift in. No words can 
describe Father Taylor's manner at a sacramental 
occasion in his own Bethel. It was not so much 
what he said as himself — his whole bearing, his 
impassioned and incarnated sentiment. " I have got 
something for you, children," he once said, as he 
followed me with the cup ; " it is a present from 
Jesus, something which He has sent to remember 
Him by." He held the cup under his outer coat, 
pressed to his heart, as if he would suddenly surprise 
them by bringing the precious gift out before their 



eyes ; then he looked up and burst into tears as he 
pronounced His name. " He sends it to you, children, 
and tells me to say to you, ' Drink of this in memory 
of me.' " — Dr. Pierce. 

4857. SACRAMENT, Word of. Question was 
made touching the words " given for you" whether 
they were to be understood of the present adminis- 
tering, when the sacrament is distributed, or of 
when it was offered and accomplished on the cross. 
I said, " I like it best when they are understood of 
the present administering, although they may be 
understood as fulfilled on the cross ; it matters not 
that Christ says, 'Which is given for you,' instead 
of, 1 Which shall be given for you ; ' for Christ is 
Hodie et Hcri, to-day and yesterday. 1 1 am,' says 
Christ, 'He that doeth it.'" — Luther. 

4858. SACRAMENTS, are public ceremonies. 

Mr. Philip Henry declined the private adminis* 
tration of the Lord's Supper to sick persons, as 
judging it not consonant to the rule and intention 
of the ordinance. He very rarely, if ever, baptized 
in private ; but would have children brought to the 
solemn assembly on the Lord's Day, that the parents' 
engagement might have the more witnesses to it, 
and the child the more prayers put up for it, and 
that the congregation might be edified. He very 
much persuaded his friends to put off feasting till 
another occasion, observing that Abraham made a 
great feast the same day that Isaac was weaned, not 
the same day that he was circumcised. — Whitecross. 

4859. SACRIFICE, for others. Last summer, in 
California, a gentleman who had just returned from 
the Sandwich Islands told me this incident. He 
said one of the Sandwich Islands is devoted to 
lepers. People getting sick of the leprosy on the 
other islands are sent to that isle of lepers. They 
never come off. They are in different stages of the 
disease, but all that die on that island die of leprosy. 
On one of the healthy islands there was a physician 
who always wore his hand gloved, and it was often 
discussed why he always had a glove on that hand 
under all circumstances. One day this physician came 
to the city authorities, and he withdrew his glove, 
and he said to the officers of the law, " You will see 
on that hand a spot of the leprosy, and that I am 
doomed to die. I might hide this for a little while, 
and keep away from the isle of lepers ; but I am a 
physician, and I can go on that island and adminis- 
ter to the sufferings of those who are further gone 
in the disease, and I should like to go now. It 
would be selfish in me to stay amid these luxuri- 
ous surroundings when I might be of so much help 
to the wretched. Send me to the isle of lepers." 
They, seeing the spot of leprosy, of course took the 
man into custody. He bade farewell to his family 
and to his friends. It was an agonising parting. 
He could never see them again. He was taken to 
the isle of lepers, and there wrought among the 
sick until prostrated by his own death, which at 
last came. — Talmage. 

4860. SACRIFICE, for th& king. Xerxes, fleeing 
from his enemy, got on board a boat. A great many 
Persians leaped into the same boat, and the boat 
was sinking. Some one said, "Are you not willing 
to make a sacrifice for your king ? " and the majority 
of those who were in the boat leaped overboard and 
were drowned to save their king.— Talmage. 

4861. SACRILEGE, False protection in. Many 



SAFE 



( 507 ) 



SAFETY 



Italians are well inclined to the Protestant religion, 
and would have been well satisfied therewith had I 
not touched the Mass, to reject which they hold to 
be an abominable heresy. They depend thereon 
so surely, that they think he who has heard Mass is 
free from all danger, and cannot sin, whatsoever he 
take in hand, and that no evil can befall him ; hence 
it comes to pass that after hearing Mass many sins 
and murders are committed. / When I was at Rome 
there was one who had sought his enemy two whole 
years, to be revenged upon him, but had not been 
able to find him out ; at last he spied him in the 
church, where he himself had heard Mass, having 
just risen from before the altar ; he forthwith 
stepped to him, stabbed him to death, and fled. — 
Luther's Table Talk. 

4862. SAFE, at last. There has died, in his 
early prime, a minister of the gospel, who was first 
the victim, and at last the conqueror, of drink. Some 
years ago, after a severe illness, he "stimulated," 
by medical advice. When he had fairly recovered 
from his disease he found himself in the coils of a 
serpent. It was the old story ; he fell, struggled to 
rise, stumbled, and fell again. He never resigned 
himself to his bondage for any considerable length 
of time ; he resolved, and resisted, and prayed, and 
then in exhaustion yielded. At length he went, as 
the last resort, to an inebriate asylum. His high 
Christian character secured for him the respect and 
esteem of all the inmates and officers. When, after 
about a year, his cure was supposed to be com- 
plete, he was desired to remain as chaplain of the 
institution. But his heart was in the work of the 
regular pastoral ministry, and he accepted a call to 
a vacant pulpit. When he began his labours there, 
he made a full and frank statement of his infirmity 
to the congregation. He told them he felt his weak- 
ness, by which he must fall unless he was sustained by 
the grace of God and the sympathies and prayers 
of good men. This appeal won for him the heart 
of the whole community. He became immensely 
popular, and laboured with untiring zeal for the 
salvation of the people. God gave him great success. 
The church was revived, and in numbers largely in- 
creased. The pastor's labours exceeded his strength. 
He flagged, was tempted to take stimulants — and 
resisted. By the help of Divine grace and human 
sympathy, he stood. That church enjoyed his ser- 
vices only about a year. He sickened and died ; 
but he died a hero ; for he conquered the foe which 
conquered Alexander the Great, and by which 
"many strong men have been slain." At his 
funeral his wife seemed composed, and almost 
happy. The officiating clergyman, wondering at 
this, inquired of her about it. " Oh, said she, " He's 
safe ! You don't know anything about what we 
have passed through. For years lie and I have 
been standing on the brink of a precipice, trembling 
with apprehension that at any time he might go 
over. But now he's safe." — Cyrus I). Foss. 

4863. SAFETY, depends on constant care. 

Woe to the man, in the old Corinthian games, who 
allowed his competitor to catch him off his guard. 
Woe to the man who turned to look on father, 
mother, wife, or mistress. Woe to the man who 
lifted his eye but for a moment from the glaring 
eyeball of his antagonist ; that moment a ringing 
blow fells him to the earth — he bites the dust. Not 
less does our safety depend on constant care and 
watchfulness. — Guthrie. 



4864. SAFETY, ensured. The son of a chieftain 
of the Macgregors, residing on his freehold at Glen- 
orchy, went in the shooting season with a party of 
young associates to the moors in the braes of the 
country. They met with a young gentleman of the 
name of Lamont, from Cowal, who, attended by a ser- 
vant, was going to Fort William. They all went to a 
sort of inn that was in the place, and took refresh- 
ments together. While there a quarrel unfortu- 
nately arose between Lamont and young Macgregor. 
Dirks were drawn, and before friends could inter- 
fere, Macgregor fell, mortally wounded. In the con- 
fusion Lamont escaped, and though pursued, under 
cover of the night got securely to the house of 
Macgregor, which happened to be the first habita- 
tion that met his eye at the dawn of morning. The 
chieftain had got up, and was standing at the door. 
"Save my life," said the stranger, "for men are in 
pursuit of me to take it away." "Whoever you 
are," says Macgregor, "here you are safe." Lamont 
was just brought to an inner apartment and intro- 
duced to the family, when a loud inquiry was made 
at the door if a stranger had entered the house. 
" He has," says Macgregor ; " and what is your 
business with him?" "In a scuffle," cried the 
pursuers, "he has killed your son ; deliver him up 
that we instantly revenge the deed." Macgregor's 
lady and his two daughters filled the house with 
their cries and lamentations. " Be quiet," says the 
chief, with his eyes streaming with tears, "and let 
no man presume to touch the youth, for he has 
Macgregor's word and honour for his safety, and, 
as God lives, he shall be safe and secure whilst in 
my house." In a little while, after Lamont had 
experienced the most kind and hospitable treatment, 
the chieftain accompanied him, with twelve men 
under arms, to Inveraray, and having landed him 
in safety on the other side of Loch Fyne, took him by 
the hand and thus addressed him — " Lamont, now 
you are safe ; no longer can I or will I protect you ; 
keep out of the way of my clan. May God forgive 
and bless you ! " 

4865. SAFETY, ensured. A traveller relates 
that among the .Alps there is a narrow path along 
the precipitous slope of a summit which is crossed 
by a deep and dark defile. When the guides, one be- 
fore and another behind the traveller, reach this fear- 
ful seam they pause upon the dizzy edge to reassure 
his mind ; then the leader makes a swing from a 
projecting rock and lands upon the opposite side. 
Immediately turning towards the man he has left, 
urged forward by his rear guard, he kneels upon 
the margin of the abyss, extends his hand over it, 
and says, " Place your foot there, and trust my arm 
to bring you over safely. It is done, and in a moment 
the traveller stands on the solid path leading into a 
sweet and smiling landscape among the mountains 
— "peace reposing in the bosom of strength." Thus 
Jesus bridges the gulf of alienation and death with 
His scarred hand, and invites the sinner to step by 
faith thereon, trust his Saviour, and be saved. — 
Herald of Mercy {condensed). 

4866. SAFETY, Secret of It is said that at the 
battle of Waterloo a wealthy merchant of Brussels, 
who had been allowed access to headquarters, 
asked Wellington whether he was not exposing his 
person to great danger, as shot and shell were 
falling around. The general replied, "You have 
no business here, but I am performing my duty." 



SAILORS 



( 5oS ) 



SALVATION, 



So let us never go into spiritual danger from idle 
curiosity, but only when duty calls ; then, and then 
alone, may we expect to be safe. — Newman Hall. 

4867. SAILORS, Plea for. Christians send out 
their missionaries and go on board the vessel before 
it sails ; and go into the cabin and pray for the 
missionaries ; then pray for the captain and mate, 
and offer no prayer for the sailors. They forgot 
to put any salt in the forecastle. Dark, dark, very 
dark ! I remember when you kept a man at the 
door of your churches to shut out those who wore 
a tarpaulin hat and a blue jacket. I remember 
when I was a sailor-boy, and I had to run the gauntlet 
to get into your churches. Well, they might sit 
down in darkness, — in the darkness of despair. 
Why, it is a great mistake to think of converting 
the world without the help of sailors. You might 
as well think of melting a mountain of ice with a 
moonbeam, or think of heating an oven with snow- 
balls ; but get the sailor converted, and he is off 
from one port to another, as if you had put spurs to 
lightning. Knock open your boxes of Bibles on the 
wharves of Boston, and distribute the Word of God 
among the sailors. What is the use of sending 
missionaries to the heathen unless you first convert 
the sailors ? A single shipload of sailors, in a single 
visit to a heathen strand, will do more mischief than 
the labours of a dozen missionaries will undo in 
forty years. — Father Taylor. 

4868. SAINTS, Communion of. A gentleman 
on his death-bed was told by his friends of the 
glories of heaven, its golden streets, its river of life, 
its crowns and harps, and all the delights and joys 
of that wonderful life. " That is all very well," he 
said, " and doubtless is perfectly true ; but I would 
rather remain in a world where I am better ac- 
quainted." What an argument for keeping inti- 
mate communion with Christ and His saints, with 
the thoughts and principles of heaven ! — Professor 
Phelps. 

4869. SAINTS, Hindrance to. Circumstances are 
against the saints. Mr. Ruskin says -with equal 
feeling and humour that his favourite heroine, his 
mother, would most certainly have been a saint 
" but for my father and me." — Pall Mall Gazette. 

4870. SAINTS, Invocation of. The papists took 
the invocation of saints from the heathen, who 
divided God into numberless images and idols, and 
ordained to each its particular office and work. One 
of their priests, celebrating Mass, when about to 
consecrate many oblations at the altar at once, 
thought it would not be congruously spoken, or 
according to grammar rules, to say, "This is my 
body," so said, " These are my bodies ; " and after- 
wards highly extolled his device, saying, " If I 
had not been so good a grammarian, I had brought 
in a heres}', and consecrated but one oblation." 
Luther's Table Talk. 

4871. SAINTS, Recognition of, illustrated. 

Alexander the Great got the hearts of his foot- 
soldiers by calling them "his fellow-footmen." 
Aristotle, the better to insinuate into his hearers, 
read not to them — as other philosophers used to do 
— from a lofty seat, but walking and talking with 
them familiarly, as with his friends in Apollo's 
porch ; [so] he made them great philosophers. — 
Trapp. 



4872. SAINTS, Romish right of making. Pope 
Alexander III., one of the most profligate of men, 
was the first who issued a solemn decree reserving 
to himself the sole right of making saints. — Tytler. 

4873. SAINTS, Worship of, absurd. He (Cole- 
ridge) gave us an account of a controversy he had had 
with a very sensible priest in Sicily on the worship 
of saints. He had driven the priest from one post 
to another, till the latter took up the ground that 
though the saints were not omnipresent, yet God, 
who was so, imparted to them the prayers offered up, 
and then they used their interference with Him to 
grant them. "That is, father," said Coleridge in reply 
— "excuse my seeming levity, for I mean no impiety 
— that is, I have a deaf and dumb wife, who yet 
understands me, and I her, by signs. You have a 
favour to ask of me, and want my wife's interfer- 
ence ; so you communicate your request to me, who 
imparts it to her, and she, by signs back again, begs 
me to grant it." The good priest laughed, and 
said, " Popidus vult decipi, et decipiatur!" — Cole- 
ridge's Table Talk. 

4874. SAINTS, what they should be. In the 

Cathedral of St. Mark, in Venice — a marvellous 
building, lustrous with an Oriental splendour far 
beyond description — there are pillars said to have 
been brought from Solomon's Temple ; these are of 
alabaster, a substance firm and durable as granite, 
and yet transparent, so that the light glows through 
them. Behold an emblem of what all true pillars 
of the Church should be — firm in their faith, and 
transparent in their character ; men of simple 
mould, ignorant of tortuous and deceptive ways, and 
yet men of strong will, not readily to be led aside 
or bent from their uprightness. — Spurgeon. 

4875. SALT, having lost its savour. In the 

Valley of Salt, near Gebul, there is a small precipice, 
occasioned by the continual taking away of salt. 
In this you may see how the veins of it lie. I broke 
a piece of it, of which the part that was exposed to 
the rain, sun, and air, though it had the sparks and 
particles of salt, had perfectly lost its savour. The 
innermost, which had been connected with the 
rock, retained its savour, as I found by proof. — 
MaundrelZ. ^ S 

4876. SALVATION, a gift A Christian lady 
was visiting a poor sickly woman, and after con- 
versing with her for a little she asked her if she had 
found salvation yet. "No," she replied; "but I 
am working hard for it." "Ah, you will never get 
it that way," the lady said. " Christ did all the 
working when He suffered and died for us, and 
made complete atonement for our sins. You must 
take salvation solely as a gift of free, unmerited 
grace, else you can never have it at all." — Clerical 
Library. 

4877. SALVATION, and the Scriptures. A 

worthy sufferer of the name of'Hawkes was under 
examination before one of Bonner's chaplains, of 
whom he ventured to inquire, " Is not the Scripture 
sufficient for my salvation?" "Yes," replied the 
chaplain ; "it is sufficient for our salvation, but not 
for our instruction." "Well, then," rejoined the 
honest but quaint martyr, " God send me salvation, 
and take you the instruction.'" — Sidney's Life of Sir 
Richard Hill. 

4878. SALVATION, Angels and the proclama- 
tion of. A South Sea Islander, named by the 



SALVATION 



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SALVATION 



missionary Williams, on finding Jesus, exclaimed, 
" Angels would rejoice to be sent by God to pro- 
claim the gospel of salvation to the world. And 
yet angels.have been so employed. The very symbol 
in the Apocalypse for all world-evangelising agen- 
cies is the angel flying in mid-heaven, with the 
everlasting gospel for all men everywhere." — John 
Guthrie, M.A. 

4879. SALVATION, Concern for men's. In one 

of the states of America there was an infidel who 
was a great despiser of God. What to do with hirn 
the ministers did not know. They met together and 

prayed for him. But elder B rode down to the 

man's forge, for he was a blacksmith. He left his 
horse outside, and said, "Neighbour, I am under 
very great concern about your soul's salvation ; I 
tell you, I pray day and night for your soul's salva- 
tion."" He left him, and rode home. The man 
went in to his house and said to one of his friends, 

"Here's a new argument; here's Elder B 

been down here ; he did not dispute, and never 
said a word to me except this, 1 1 say, I am under 
great concern about your soul ; I cannot bear you 
should be lost.' Oh ! that fellow," he said, " I can- 
not answer him ; " and the tears began to roll down 
his cheeks. He went to his wife and said, "I 
can't make this out ; I never cared about my soul ; 
but here's an elder that has no connection with me 
has come five miles this morning on horseback just 
to tell me he is under concern about my salvation." 

4880. SALVATION, Cost of, illustrated. I was 

reading of a ship that was coming from California 
during the time of the gold excitement. The cry 
of "Fire ! fire I" was heard on shipboard, and the 
captain headed the vessel for the shore, but it was 
found that the ship would be consumed before it 
reached the beach. There was a man on deck 
fastening his gold around him in a belt, just ready 
to spring overboard, when a little girl came up to 
him and said, " Sir, can you swim ? " He saw it 
was a question whether he should save his gold or 
save that little child, and he said, " Yes, my darling, 
I can swim," and he dashed his gold on the deck. 
" Now," he says, " put your arms around my neck ; 
hold on very hard ; put your arms around my neck." 
And then the man plunged into the sea and put 
out for the beach, and a great wave lifted him high 
upon the shore, and when the man was being 
brought to consciousness he looked up ; the little 
child, with anxious face, was bending over him. 
He had saved her. — Talmage. 

4881. SALVATION, delayed. I was closing the 
meeting one day at our church in Chicago, when a 
young soldier got up and entreated the people to 
decide for Christ at once. He said he had just 
come from a dark scene. A comrade of his, he said, 
who had enlisted with him, had a father who was 
always entreating him to become a Christian, and 
in reply he always said he would when the war was 
over. At last he was wounded, and was put into 
the hospital, but got worse, and was gradually sink- 
ing. One day, a few hours before he died, a letter 
came from his sister, but he was too ill to read it. 
Oh, it was such an earnest letter ! The comrade 
read it to him, but he did not seem to understand 
it, he was so weak, till it came to the last sentence, 
which said, " my dear brother, when you get 
this letter, will you not accept your sister's Saviour ? " 
.The dying man sprang up from his cot and said, 



" What do you say ? — what do you say ? " and then, 
falling back on his pillow, feebly exclaimed, " It ia 
too late ! it is too late ! " — Moody. 

4882. SALVATION, Excluding from. When 
one at camp-meeting excluded from salvation all 
Catholics, Unitarians, Universalists, all men who 
used tobacco, and all women who wore jewellery, 
Father Taylor broke out, " If that is true, Christ's 
mission was a failure. It's a pity He came." — Life 
of Father Taylor. 

4883. SALVATION, Glad tidings of. How 

sweetly doth music sound in this night season ! In 
the daytime it would not, it could not so much af- 
fect the ear. All harmonious sounds are advanced 
by a silent darkness ; thus it is with the glad tidings 
of salvation ; the gospel never sounds so sweet as 
in the night of preservation, or of our own private 
affliction ; it is ever the same, the difference is in 
our disposition to receive it. — Bishop Hall. 

4884. SALVATION, God's way of. A preacher 
of the gospel had gone down into a coal-mine during 
the noon-hour to tell the miners of that grace and 
truth which came by Jesus Christ. Meeting the 
foreman on his way back to the shaft, he asked him 
what he thought of God's way of salvation. The 
man replied, " Oh, it is too cheap ; I cannot believe 
in such a religion as that." Without an immediate 
answer to his remark, the preacher asked, " How 
do you get out of this place ? " " Simply by getting 
into the cage," was the reply. "And does it take 
long to get to the top ? " " Oh no ; only a few 
seconds." "Well, that certainly is very easy and 
simple. But do you not need to help to raise your- 
self ? " said the preacher. "Of course not," re- 
plied the miner. "As I have said, you have 
nothing to do but get into the cage.'" " But what 
about the people who sunk the shaft and perfected 
all this arrangement ? Was there much labour or 
expense about it?" "Indeed, yes; that was a 
laborious and expensive work. The shaft is eighteen 
hundred feet deep, and it was sunk at great cost 
to the proprietors ; but it is our only way out, and 
without it we should never be able to get to the 
surface." " Just so. And when God's Word tells 
you that whosoever believeth on the Son of God 
hath everlasting life, you at once say, ' Too cheap ; 
too cheap,' forgetting that God's work to bring you 
and others out of the pit of destruction and death 
was accomplished at a vast cost, the price being the 
death of His own Son." 

4885. SALVATION, illustrated. He (Africaner, 
a converted heathen), in his last hours, supposed in 
his dream that he was at the base of a steep and 
rugged mountain, over which he must pass by a 
path leading along an almost perpendicular precipice 
to the summit. On the left of the path the fearful 
declivity presented one furnace of fire and smoke, 
mingled with lightning. As he looked round to 
flee from a sight which made his whole frame tremble, 
one appeared out of these murky regions whose 
voice, like thunder, said that there was no escape 
but by the narrow path. He attempted to ascend 
thereby, but felt the reflected heat from the precipice 
(to which he was obliged to cling) more intense than 
from the burning pit beneath. When ready to sink 
with mental and physical agony, he cast his eyes up- 
wards beyond the burning gulf, and saw a person 
stand on a green mount, on which the sun appeared 



SALVATION 



( 5io ) 



SALVATION 



to shine with peculiar brilliancy. This individual 
drew near to the ridge of the precipice, and beckoned 
him to advance. Shielding the side of his face with 
his hands, he ascended, through heat and smoke, 
such as he would have thought no human frame 
could endure. He at last reached the long- desired 
spot, which became increasingly bright, and when 
about to address the stranger he awoke. — Moffat. 

4886. SALVATION, Importance of. Massilon, 
in the first sermon he ever preached, found the whole 
audience, upon his getting into the pulpit, in a dis- 
position no way favourable to his intentions. Their 
nods, whispers, or drowsy behaviour showed him 
that there was no great profit to be expected from 
his sowing in a soil so improper. However, he soon 
changed the disposition of his audience by his manner 
of beginning. " If," says he, " a cause, the most im- 
portant that could be conceived, were to be tried 
at the bar before qualified judges ; if this cause in- 
terested ourselves in particular ; if the eyes of the 
whole kingdom were fixed upon the events ; if the 
most eminent counsel were employed on both sides ; 
and if we had heard from our infancy of this yet 
undetermined trial, — would you not all sit with due 
attention and warm expectation to the pleadings 
on each side ? Would not all your hopes and fears 
be hinged on the final decision ? And yet, let me 
tell you, you have this moment a cause where not 
one nation but all the world are spectators ; tried 
not before a fallible tribunal, but the awful throne 
of heaven, where not your temporal and transitory 
interests are the subject of debate, but your eternal 
happiness or misery ; where the cause is still un- 
determined, but, perhaps, the very moment I am 
speaking may fix the irrevocable decree that shall 
last for ever ; and yet, notwithstanding all this, you 
can hardly sit with patience to hear the tidings of 
your own salvation. I 'plead the cause of heaven, and 
yet I am scarcely attended to." 

4887. SALVATION, in Christ. A man had been 
condemned in a Spanish court to be shot, but being 
an American citizen, and also of English birth, the 
consuls of the two countries interposed, and declared 
that the Spanish authorities had no power to put 
him to death. What did they do to secure his life 
when their protest was not sufficient ? They wrapped 
him up in their flags, they covered him with the 
Stars and Stripes and the Union Jack, and defied 
the executioners. " Now fire a shot if you dare, for 
if you do so, you defy the nations represented by 
those flags, and you will bring the powers of those 
two great empires upon you." There stood the man, 
and before him the soldiery, and though a single 
shot might have ended his life, yet he was as in- 
vulnerable as though encased in triple steel. Even 
so Jesus Christ has taken my poor guilty soul ever 
since I believed in Him, and has wrapped around me 
the blood-redflag of His atoning sacrifice ; and before 
God can destroy me or any other soul that is wrapped 
in the atonement, He must insult His Son and dis- 
honour His sacrifice, and that He will never do, 
blessed be His name. — Spurgeon. 

4888. SALVATION, Knowledge of. There was 

one coloured woman in the Southern States who, 
after the emancipation was proclaimed, could not 
believe she was free. Her master told her she was 
not ; her coloured brethren told her she was. For 
two years she had been free without knowing it 



She represents a great many in the Church to-day. 
— Moody. 

4889. SALVATION, loftiness of its source. 

All great rivers, unlike some great men who have 
begun life in lowly circumstances, boast a lofty 
descent. It is after the Alpine traveller has left 
smiling valleys beneath him, and toiling along 
rugged glens and through deep mountain gorges, 
reaches at length the shores of an icy sea, that he 
stands at the source of the river, which, cold as the 
snows that feed it, and a full-grown torrent at its 
birth, rushes out from the cavern of the hollowed 
glacier. Yet such a river, in the loftiness of its 
birth-place, is but an humble image of salvation. 
How high its source ! " He showed me a pure river 
of water of life, clear as crystal, proceeding out of 
the throne of God and of the Lamb." — Guthrie. 

4890. SALVATION, Man's part and God's part 

in. A ship is stuck on a mudbank, and, the tide 
going out, it careens over, and there it lies, like 
many discouraged Christians. They do not need 
the anchor. The anchor is out, though. By-and-by 
the tide begins to come in, little by little. The 
captain calls up the crew, and orders them to hoist 
in the anchor. It is hoisted in and stowed away. 
"Trim the sails," is the next command, and that 
is obeyed. The tide is still coming in, coming in, 
coming in ; and by-and-by the vessel floats off ; 
and the crew look up with admiration, and say, 
" What a captain we have ! It was the hauling in 
of the anchor and the trimming of the sails that 
saved us. The captain gave his orders, they were 
obeyed, and then she floated." No, it was not the 
captain's doings. The Lord God, who swings the 
stars through the heavens and exerts His power 
upon the ocean, did it. The captain merely foresaw 
the coming of the tide, and adapted the circum- 
stances of the vessel to influences which existed 
before. — Beecher. 

4891. SALVATION, Neglect of. An old Welsh 
minister of a former generation once began a ser- 
mon thus : — Leaning over the pulpit, he said, with 
earnest voice, " I am going to ask you one question, 
a question which I cannot answer, which you cannot 
answer, which devils cannot answer, which no angel 
can answer, which God himself cannot answer, 

HOW SHALL TOU ESCAPE IF YOU NEGLECT SO GKEAT 
SALVATION ? " 

4892. SALVATION, No other way of. Mrs. 
Bennet, wife of John Bennet, minister of an Inde- 
pendent church in Cheshire, the day before she 
died, raised herself into a very solemn attitude, and 
with most striking emphasis delivered, in the follow- 
ing language, her dying testimony to the truth as it is 
in Jesus : — " I here declare it before you that I have 
looked on the right hand and on the left — I have 
cast my eyes before and behind — to see if there was 
any possible way of salvation but by the Son of 
God ; and I am fully satisfied there is not. No ! 
none on earth, nor all the angels in heaven, could 
have wrought out salvation for such a sinner. 
None but God Himself, taking our nature upon 
Him, and doing all that the holy law required, could 
have procured pardon for me, a sinner. He has 
wrought out salvation for me, and I know that I 
shall enjoy it for ever." — Clerical Library. 

4893. SALVATION, not of works. Philip of 
Spain (the husband of our Queen Mary), on his 



SALVATION 



( S» ) 



SALVATION 



death-bed, did everything he could for salvation. 
The following protestation, a curious morsel of 
bigotry, he sent to his confessor a few days before 
he died. " Father confessor ! as you occupy the 
place of God, I protest to you that I will do every- 
thing you shall say to be necessary for my being 
saved ; so that what I omit doing will be placed to 
your account, as I am ready to acquit myself of all 
that shall be ordered to me." — /. D 'Israeli. 

4894. SALVATION, Offer of, neglected. A 

young man in India received a letter from his father 
in England, but he refused to read it as it contained 
no money. Something like a year afterwards he 
was unwell, and while lying helpless in the hospital 
he was led to read that letter. It told him that his 
father had purchased an estate for him, and had sent 
out the money to bring him home, and affectionately 
begged him to return. But, alas! it was too late! 
So with men who neglect God's invitations and dis- 
card this Word of Divine truth. They may come to 
know of the way of salvation, but may either lack 
the opportunity or the desire to avail themselves of 
it. It is too late ! — B. 

4895. SALVATION, our own, Look to. To one 

that asked him (Sir Henry Wotton) whether a 
papist may be saved, he replied, " You may be 
saved without knowing that. Look to yourself." — 
Izaac Walton. 

4896. SALVATION, Pledge of. During a violent 
storm in November 1821 a vessel was driven on 
shore near Beachy Head. Four of the sailors 
escaped from the wreck to the foot of the cliffs, but 
only to find, when they had climbed up the highest 
of the low rocks, that the waves were rapidly en- 
croaching on their asylum ; and they doubted not 
that, when the tide should be at its height, the 
whole range would be entirely covered with water. 
The darkness of the night prevented anything 
being seen beyond the spot upon which they stood ; 
the violence of the storm left no hope that their 
feeble voices, even if raised to the uttermost, could 
be heard on shore ; and they knew that, amidst the 
howling of the blast, their cries could reach no 
other ear than that of God. At this moment one 
of- these wretched men — while they werej debating 
whether they should not, in this] extremity of ill, 
throw themselves upon the mercy of the waves, 
hoping to be cast upon some higher ground, as, 
even if they failed to reach it, a sudden would be 
better than a lingering death — in this dire ex- 
tremity one of these despairing creatures, to hold 
himself more firmly to the rock, grasped a weed, 
which even, wet as it was, he well knew, as the 
lightning's sudden flash afforded a momentary glare, 
was not a fucus, but a root of samphire; and he 
recollected that this plant never grows under water. 
This then became more than an olive-branch of 
peace, a messenger of mercy ; by it they knew that 
He who alone can calm the raging of the seas, at 
whose voice alone the winds and the waves are still, 
had placed His landmark, had planted His standard 
here, and by this sign they were assured that He 
had said to the wild waste of waters, " Hitherto 
shalt thou come, and no further." Trusting then 
to the promise of this angel of the earth, they re- 
mained stationary during the remainder of that 
dreadful but then comparatively happy night ; and 
in the morning, they were seen from the cliffs above, 
and conveyed in safety to the shore. — Burnett. 



4897. SALVATION, Providential. One day, 
while they were still children, John and Edward 
Irving are said to have strayed down upon those 
great sands (in the Solway Firth) with the original 
intention of meeting their uncle, George Lowther, 
who was expected to cross Solway at the ebb on 
his way to Annan. In that wilderness of sand and 
shingle, with its gleaming salt-water pools clear as 
so many mirrors, full of curious creatures still un- 
known to drawing-room science, but not to school- 
boy observation, the boys presently forgot all about 
their immediate errand, and, absorbed in their own 
amusements, thought neither of their uncle nor of 
the rising tide. While thus occupied a horseman 
suddenly came up to them at full gallop, seized first 
one and then the other of the astonished boys, and 
throwing them across the neck of his horse,fgalloped 
on without pausing to address a word to them, or 
even perceiving who they were. When they had 
safely reached the higher shingly bank out of reach 
of the pursuing tide, he drew bridle at last and 
pointed back breathless to where he had found 
them. The startled children/perceiving the danger 
they had escaped, saw the tawny waves pursuing 
almost to where they stood, and the sands on which 
they had been playing buried far under the im- 
petuous sea ; and it was only then that the happy 
Hercules-uncle discovered that it was his sister s 
sons whom he had saved. Had George Lowther 
been ten minutes later one of the noblest tragic 
chapters of individual life in the nineteenth century 
need never have been written ; and his native seas, 
less bitter than the sea of life that swallowed him 
up at last, would have received the undeveloped 
fortunes of the blameless Annan boy. — Mrs. Oli- 
phant's Life of Edward Irving. 

4898. SALVATION, Sign of. When one has 
wandered a night and a day in the wilderness, is 
discouraged, is on the point of giving up the 
struggle for rescue, and he sees, suddenly, the 
gleam of a light, he knows that the road is near, 
and a dwelling-house. He exclaims, " Thank God ! 
I am saved." — Beecher. 

4899 SALVATION, take it. "About twenty 
years ago," says a servant of Christ, "when I was 
coming out of the service that had been held at the 
Victoria Theatre, I saw an old man looking very 
unhappy. So I said, ' My friend, you are not 
happy.' ' No,' he replied, ' I am not.' I added, 
' You are not saved.' ' No,' said he ; ' I have been 
praying for it for twenty years.' * What ! ' said I, 
' praying for it for twenty years ! Let me tell you 
a story ; for you remind me of the circumstance. 
I saw a gentleman recently who was paralysed on 
one side, and was wheeled about in a bath-chair. 
As he was out one day he saw a poor man sitting 
by the roadside afflicted in the same manner, and 
calling out, " Oh ! for God's sake, give me a 
ha'p'ney ! " He was blind. The gentleman said, 
"Here, my good fellow, is half-a-crown for you." 
But the poor man was deaf, and still he kept call- 
ing out for a halfpenny. The servant wheeled the 
gentleman nearer, and at last ^he made the poor 
man hear, and then he thankfully took the half- 
crown. Now, my friend, this is just what you are 
about. God is offering you salvation as a free gift, 
and you keep asking for it.' ' What ! ' said he, 
interrupting me, ' can I have salvation without 
asking for it ? ' 'Of course you can,' I replied. 
'.The gift of God is eternal life through our Lord 



i 



SALVATION 



2 ) SANCTIFICATION 



Jesus Christ. Believe on the Lord Jesus Christ, 
and thou shalt be saved. He that believeth on 
Him hath everlasting life.' '0 sir ! ' said he, ' I 
see it all now.' " 

4900. SALVATION, Type of. Twenty years 
ago a venturesome whale-ship, driven from her 
course, found a deserted brig drifting among the 
ice-floes of the polar sea. Deserted by her crew, 
her rudder guided by no human hand, she had 
sailed, like the ship of the " Ancient Mariner," into 
that silent sea. Her gallant discoverers brought 
their prize through untold perils into port. But 
the tidings spread that the staunch ship, which for 
well-nigh two years had sailed among the frozen 
horrors of the northern seas, without a living soul 
within her open sides, was one of an English fleet 
that the British Government had sent to rescue the 
heroic Franklin. Then it was that our country did 
a beautiful as well as noble act. Our Government 
fitted up the vessel in every minutest detail. From 
stem to stern her old aspect was restored. On her 
deck, in her cabin, not an article was lacking to 
render her complete. And then, with graceful 
courtesy, the costly gift was sent across the ocean 
and given back, a free-will offering to the Govern- 
ment of England. The glory of the deed belonged 
to America alone. No British seaman had helped 
to save her. Not a farthing of English money had 
aided in her restoration. Even in her voyage across 
the Atlantic, the crew that manned, the officers 
that commanded her were of our own country's 
navy. For England there remained nothing to do. 
She could only accept the salvation of her vessel as a 
free and generous gift. O type of God's work for 
man ! image of the simplicity of man's accepting 
faith \—Chas. E. Cheney, D.D. 

4901. SALVATION, undecided with some to 
the last. The Venetian worker in opal glass can 
be certain beforehand only of his form. In colour 
his tazza may vary from the faintest and most 
delicate blush to a thick creamy opaque, like a 
prism melted into cloud. It will pass from one to 
another in his hands, changing its hues with the 
rapidity of a dying dolphin, and all that he can be 
sure of is, that as it cools so it will remain. How 
like the uncertainty which haunts so many lives con- 
cerning salvation to the last ! This only we know, 
that as life ends so it is, and is for eternity. — B. 

4902. SALVATION, what it cost. "Mamma," 
said a little child to her mother when she was being 
put to bed at night — " Mamma, what makes your 
hand so scarred and twisted, and unlike other 
people's hands?" " Well," said the mother, "my 
child, when you were younger than you are now, 
years ago, one night, after I had put you to bed, I 
heard a cry, a shriek, upstairs. I came up, and 
found the bed was on fire, and you were on fire ; 
and I took hold of you, and I tore off the burning 
garments, and while I was tearing them off and 
trying to get you away I burned my hand, and it 
has been scarred and twisted ever since, and hardly 
looks any more like a hand ; but / got that, my 
child, in trying to save you." I wish to-day I could 
show you the burned hand of Christ — burned in 
plucking you out of the fire ; burned in snatching 
you away from the flame. Ay, also the burned 
foot, and the burned brow, and the burned heart — 
burned for you. By His stripes we are healed. — 
Talmage. 



4903. SALVATION, without works. "Don't 

tell me that I can be saved without doing any- 
thing," said an old man to a Christian lady who 
was trying to comfort him and point out to him 
the way of salvation. As he was saying this a 
little boy of about eleven years of age, who had 
been looking out a passage in his Bible, touched the 
lady, and holding the Bible open, said, "Please 
read that to him." It was Rom. iv. 5. The lady 
read it. The man listened most attentively, and 
after a little exclaimed, " It's a fact ! God says 
it : - To him that worketh not.'' " The Word to all 
appearance entered his soul with saving power, and 
then, in the warmth of his gratitude, grasping the 
lady's hand, he said, " I'll thank you all the dayg 
of my life!" 

4904. SAMARITAN, A good. Oberlin was travel- 
ling on one occasion from Strasbourg. It was in 
winter. The ground was deeply covered with snow, 
and the roads were almost impassable. He had 
reached the middle of his journey, and was so ex- 
hausted that he could stand up no longer. He com- 
mended himself to God, and yielded to what he felt 
to be the sleep of death. He knew not how long he 
slept, but suddenly became conscious of some one 
rousing him up. Before him stood a waggon-driver, 
the waggon not far away. He gave him a little wine 
and food, and the spirit of life returned. He then 
helped him on the waggon, and brought him to the 
next village. The rescued man was profuse in his 
thanks, and offered money, which his benefactor 
refused. "It is only a duty to help one another," 
said the waggoner; "and it is the next- thing to 
an insult to offer a reward for such a service." 
"Then," replied Oberlin, "at least tell me your 
name, that I may have you in thankful remem- 
brance before God." "I see," said the waggoner, 
" that you are a minister of the gospel. Please tell 
me the name of the Good Samaritan." "That," said 
Oberlin, " I cannot do, for it was not put on record." 
"Then," replied the waggoner, "until you can tell 
me his name, permit me to withhold mine." 

4905. SANCTIFICATION, what it is. There is 

an anecdote of the saintly and learned Archbishop 
Usher, not unfamiliar to religious readers, which is 
meant to illustrate his spiritual modesty. It relates 
how a friend frequently urged him to write his 
thoughts on sanctifi cation, which at length he en- 
gaged to do ; but, a considerable time elapsing, 
the performance of his promise was importunately 
claimed. The Bishop replied to this purpose — "I 
have not written, and yet I cannot charge myself 
with a breach of promise, for I began to write ; but 
when I came to treat of the new creature which God 
formeth by His own Spirit in every regenerate soul, 
I found so little of it wrought in myself that I could 
speak of it only as parrots, or by rote, but without 
the knowledge of what I might have expressed ; 
and, therefore, I durst not presume to proceed any 
further upon it." Upon this his friend stood amazed 
to hear such a confession from so grave, holy, and 
eminent a person. The Bishop then added, " I must 
tell you, we do not well understand what sanctifi- 
cation and the new creature are. It is no less than 
for a man to be brought to an entire resignation of his 
own will to the will of God, and to live in the offer- 
ing up of his soul continually in the flames of love, 
as a whole burnt : otfering to Christ; and oh ! how 
many who profess Christianity arejunacquainted, ex- 



SANCTIFICATION 



SATAN 



perimentally, with this work upon their souls ! " — 
Huntington. 

4906. SANCTIFICATION, what it is. I do not 
know that a better definition of holiness could pos- 
sibly be given than was once given by an unlearned, 
ignorant, poor man, a candidate for the post of 
missionary. The examining clergyman had asked 
him to define justification, and he had done it to 
his satisfaction. Then his examiner said, "Now, 
my brother, what is sanctification ? " The answer 
was a memorable one ; it will be worth while to 
carry it away. "Sanctification, sir, is a God-pos- 
sessed soul." — Rev. E. W. Moore. 

4907. SANCTUARY, Absence from. A distin- 
guished nobleman, having observed, one Lord's Day 
at church, that the greater part of his servants were 
absent, on his return home inquired the reason. 
On the butler's stating that it was owing to the 
wetness of the roads, his lordship replied, " Well, this 
shall soon be remedied ; " and on the next wet 
Sabbath-day that occurred he ordered the servants 
to take their places in a large covered cart, while 
he followed them on foot all the way to church. 

4908. SANCTUARY, Absence from. One Sab- 
bath morning a lady, stepping into a hackney-coach, 
in order to ride to a place of worship, asked the 
driver if he ever went to church. She received 
the following reply : — "No, Madam ; / am so occu- 
pied in taking others there, that I cannot possibly 
get time to go myself ! " 

^^4909. SANCTUARY, Absence from. Of the late 
venerable Dr. Waugh, his biographer records that, 
in his ministerial visitations, his nationality was 
often strongly displayed, and this with most bene- 
ficial effect, both in sentiment and language. When, 
without any adequate cause, any of his hearers had 
failed to attend public ordinances so regularly as he 
could have wished, and would plead their distance 
from the chapel as an excuse, he would exclaim, in 
the emphatic northern dialect which he used on 
familiar occasions to employ, "What, you from 
Scotland ! from Melrose ! from Gala Water ! from 
Selkirk ! and it's a hard matter to walk a mile 
or two to serve your Maker one day in the week ! 
How many miles did you walk at Selkirk?" "Five." 
*' Five ! " " And can ye no walk twa here ? Man ! 
your father walked ten or twal (twelve) out, and as 
many hame, every Sunday i' the year; and your 
mither too, aften. I've seen a hunder folk and 
mair, that aye walked six or seven — men, women, 
and bairns too ; and at the sacraments folk walked 
fifteen, and some twenty miles. How far will you 
walk the morn to mak' half-a-crown ? Fie ! fie ! 
But ye'll be out wi' a' your household next Sabbath, 
I ken. my man, mind the bairns ! If you love 
their souls, dinna let them get into the habit of 
biding awa' fra the kirk. All the evils among young 
folk in London arise from their not attending 
God's house." Such remonstrances, it may easily 
be imagined, were not often urged in vain. 

4910. SANCTUARY, Claims of. A new student 
had come to the University, and some time after 
his arrival he called to see Professor Tholuck. 
After a while the professor asked him where he 
went to church. "Oh," said he, "I do not attend 
preaching. Instead of confining myself to the four 
walls of a building, I go out into the green fields 
and under the lofty arches of the forest trees. I 



listen to the singing of the birds and the counties* 
melodies of God's creatures, where everything that 
has breath praises the Lord." The professor allowed 
him to go on in this strain for a while, and when he 
had finished he quietly asked him, "But what do 
you do when it rains?" 

4911. SANCTUARY, Influence of. Ruskin dis- 
covered a very ancient inscription on the Church of St. 
Giacomo di Rialto, Venice, which reads, " Around 
this temple let the merchant's law be just, his weights 
be true, and his covenants faithful " — a beautiful 
epitome of the influences which ought to radiate 
from the sanctuary, to elevate and purify the world 
around. He says of the discovery, it is "the pride 
of my life." 

4912. SANCTUARY, lights to be always burn- 
ing. A blacksmith can do nothing when his fire is 
out, and in this respect he is the type of a minister. 
If all the lights in the outside world are quenched, 
the lamp which burns in the sanctuary ought still 
to remain undimmed ; for that fire no curfew must 
ever be rung. — Spurgeon. 

4913. SANCTUARY, Love of. One of the few 

remarks we now remember of all we have read of 
the country parson is the declaration that a plain 
old woman whose life has been spent among the 
peasantry, and whose mind has always remained in 
ignorance, is vastly profited by going to church 
and listening to a sermon not one word of which 
she may understand. She feels that she is in the 
sanctuary, listening to what she knows must be the 
truth, and taking part in the more devotional part 
of the worship, and she goes away better and more 
elevated — so thinks the parson at least — than when 
she entered the sanctuary. And we believe him, 
though we know the old lady is none the gainer 
intellectually by the incomprehensible sermon. We 
remember well a parishioner we once had who was 
so deaf that he could not understand even the 
music or hear a word we said ; and when we asked 
him one day to explain his unfailing regularity in 
attending the services, he replied that he knew he 
was surrounded by others who could hear and were 
true worshippers, and that the Word was preached, 
and that it was God's will he should be in His courts 
on His day. We never saw the man before us in 
his place in the church afterward when he did not 
preach to us by his steady eye, calm, sweet face, 
and the beautiful words he had said in private. 

4914. SANCTUARY, Motto of. The Rev. Samuel 
Bottomley, for the long period of fifty-seven years 
the pastor of a Christian congregation at Scar-» 
borough, in the beginning of his ministry, had 
inscribed on the dial in his chapel the impressive 
sentiment, " On this moment eternity depends." 

4915. SANCTUARY, Respect for. Robert Hall 
once addressed a smart reproof to some sleepers in 
his congregation, saying he held it to be a scandalous 
thing to turn the house of God into a dormitory. 

4916. SATAN, Deceit of. King Canute promised 
to make him the highest man in England who should 
kill King Edmund, his rival ; which, when he had 
performed, and expected his reward, he commanded 
him to be hung on the highest tower in London. 
So Satan promises great things to people in pursuit 
of their lusts, but he puts them off with great mis- 
chief. The promised crown turns to a halter, the 

2 K 



SATAN 



( 514 ) 



SAVED 



promised comfort to a torment, the promised honour 
into shame, the promised consolation into desola- 
tion, and the promised heaven turns into a hell. 

4917. SATAN, Deceit of. During the past 
week I had a nosegay of flowers brought me. I 
handled them, and they passed through the hands 
of my household. They had been in the house four- 
and-twenty hours, when, going into the room where 
they were, I observed a serpent issuing from among 
the flowers. When I approached it darted about 
the room, shooting out its poisoned fangs. I thought, 
"How like the 'old serpent the devil,' coming to us 
hidden in those beautiful flowers, where we least 
expected to find anything so dangerous ! " — Rev. J. 
Stuchbery. 

4918. SATAN, Deceit of, illustrated. Diocletian 
is said to have engaged a number of his soldiers in 
the building of his baths, and when the stately 
erections for his pleasure were completed, he put 
those to death xoho had been engaged in the work. 

4919. SATAN, Our danger from. Perhaps very 
few of you know how a man feels when, for the 
first time, he finds himself, as I remember finding 
myself, within a few inches of a serpent — when he 
sees the cobra di capella rearing its head ready to 
strike, and knows that one stroke of those fangs is 
death — certain death. That moment he experiences 
a varied passion, impossible to describe. Fear, hatred, 
loathing, the desire to escape, the desire to kill, all 
rush into one moment, making his entire being 
thrill. Now take two men : one is in the face of 
that serpent ; the other is in the presence of the old 
serpent called Satan, the devil ; one is in danger of 
the sting ; the other is in danger of committing sin. 
Which of the two has most reason to flee ? — 
W. Arthur, D.D. 

4920. SATAN, Service of, illustrated. Tradition 
tells us of a certain robber named Scirion, who, after 
intimidating the strangers that he met, would make 
them wash his feet, and while they were performing 
the act would push them into the sea and destroy 
them. — New Handbook of Illustrations. 

4921. SATAN, Snares of. Williamson, in his 
" Oriental Sports," says : — " When the track of a 
tiger has been ascertained the peasants collect a 
quantity of the leaves of the prauss, which are like 
those of the sycamore, and are common in most 
underwoods, as they form the largest portion of 
most jungles in the north of India. These leaves 
are then smeared with a species of bird-lime, made 
by bruising the berries of an indigenous tree by no 
means scarce ; they are then strewed, with the 
glutin uppermost, near to that shaded spot to which 
it is understood the tiger usually resorts during the 
noontide heats. If by chance the animal should 
tread on one of these smeared leaves his fate is con- 
sidered as decided. He commences by shaking his 
paw to remove the encumbrance ; but, finding no 
relief from that expedient, he rubs the nuisance 
against his face, by which means his eyes, ears, &c, 
become smeared over with gummy matter, which 
occasions such uneasiness as causes him to roll, 
perhaps, among many more of the smeared leaves, 
till at length he becomes completely enveloped, and 
is deprived of sight. In this situation he may 
be compared to a man who has been tarred and 
feathered. The anxiety produced by this strange 
and novel predicament soon discovers itself in dread- 



ful howlings, which serve to call the peasants, who 
in this state find no difficulty in shooting the 
mottled object of detestation." So doth Satan lay 
in the path of men numerous temptations. If but 
one is succumbed to others will follow, and with 
them, it is to be feared, the sinner's destruction. 

4922. SAVED, as by fire. When I was stationed 
at East Cambridge, being then chaplain of the 
penitentiary and jail there, I learned that one of 
the prisoners, soon to be executed, had formerly 
been an attendant on Father Taylor's preaching 
and prayer-meetings. He thought he had experi- 
enced religion ; but embracing the idea of our Lord's 
second advent in 1843, and being disappointed, he 
finally lost his religious feelings, and fell into the 
awful crime of murder. I obtained his leave, after 
some hesitation, to invite the venerable man over 
from Boston to see him. I did so ; but Father 
Taylor, eyeing me sharply and with emotion, 
answered, " No ; I have had one such case, and 
I will never attend another ! " But I suggested, 
should God so bless the effort as to cause the 
wretched man to repent and be saved, it would 
set up for ever in heaven a monument of the power 
of Divine grace to save the chief of sinners and 
bring new glory to the Son of God. He paused in 
silence for a moment, and it was but for a moment, 
as he was pacing his parlour. Then, with deep and 
plaintive tenderness, lie said, "You have conquered 
me ; I will go." The time was set, and he came 
to my house. We went down to the jail together. 
On opening the door of the cell, Father Taylor fixed 
his eyes upon the prisoner for a whole minute or 
more, the prisoner meanwhile staring at him, when 
he commenced in a subdued, melting tone of voice, 
"I did not know it was you, my son ! I did not 
know it was you ! I heard of the awful murder ; 
but I did not know it was you who committed it, 
my son ! Oh, I did not know it was you ! " And 
he rushed to him, threw his arms around his neck, 
hugging him to his breast with great emotion, and 
continued saying, " my son, my son ! I did not 
know it was you. I am glad you are here ; God 
has got you now. He has put you here to save you. 
Had he not got you here you would have been 
damned. He has got you here to save you. You 
had better be saved and go to heaven, by these 
stone walls and the halter, than to go to hell on 
a bed of roses, my son ! " and the tears fell down 
his furrowed cheeks. The miserable man broke 
down, and melted into convulsive weeping." — Dr. 
W. J. Merrill. 

4923. SAVED, by destruction of works. As is 

well known, Sir James Thornhill painted the inside 
of the cupola of St. Paul's Cathedral. After having 
finished one of the compartments, he gradually re- 
tired backwards, to see how it looked at a distance. 
Intent on the painting, he had approached to the 
very edge of the scaffolding, and was in the utmost 
danger of falling from it, when a person, perceiving 
his situation, and fearing to alarm him by calling 
out, snatched up a brush and'disfigured his painting. 
The artist sprang forward in great displeasure, but 
was soon impressed with gratitude, when he dis- 
covered the danger in which he had been placed, 
and saw that, by this way, his life had been 
preserved. 

4924. SAVED, Might have been. Some years 
ago, when autumn floods wrought great havoc in 



SA VED 



SAVIOUR 



our country, a strong man was swept away into 
the swollen river. It bore him, as he and others 
thought, by good fortune, to a tree which stood 
stoutly up amidst the sea of waters. He eagerly 
embraced it ; and climbed up into a bough, where 
he sat and stretched out his arms to the distant 
banks. Attempts were made to rescue him before 
nightfall; but all made in vain. . . . Morning at 
length arrived ; the man was gone, tree gone, and 
where it stood they saw but the whirling waves of 
a red roaring flood. At this moment one, con- 
sidered little else than a fool, stepped forward to 
say, " I could have saved him." Any other but that 
broken-hearted group would have laughed him to 
scorn ; and yet he showed them how, by attaching 
a rope to a float, and sending that away from the 
grassy bank where the lost man had been swept 
off, he could have saved him, since the current that 
bore the man to the tree would have been certain 
to convey to him this means of communication with 
the shore. The plan was perfect, no doubt of it. 
But it came too late; and they had to leave the 
scene with their grief exasperated and embittered 
by the thought that had they possessed but the 
wisdom of this fool their desolate home had re- 
ceived a joyous family, to give God thanks for the 
dead that was alive again and the lost that was 
found. — Guthrie. 

4925. SAVED, or lost ? In the frescoes on the 
walls of the Campo Sancta, at Pisa, Solomon is re- 
presented in the resurrection at the last day as 
looking ambiguously to the right and to the left, 
not knowing on which side his lot will be cast. — 
Stanley. 

4926. SAVED, the, Gratitude of. The Marshal 
D'Armont, having taken Crodon, in Bretagne, 
during the League, gave orders to put every Spaniard 
to death who was found in the garrison. Though 
it was announced to be death to disobey the orders 
of the general, an English soldier ventured to save 
a Spaniard. He was arraigned for this offence 
before a court-martial, when he declared himself 
ready to suffer death, provided they would still save 
the life of the Spaniard. The Marshal, being much 
surprised at such conduct, asked the soldier how he 
came to be interested in the preservation of the 
Spaniard. " Because, sir," replied he, " in a similar 
situation he once saved my life." The Marshal, 
greatly pleased with the soldier, granted him 
pardon, saved the Spaniard's life, and highly com- 
mended them both. 

4927. SAVED, to do a great work. Many years 
have now elapsed since three young subalterns 
might have been seen struggling in the water off 
St. Helena. One of them, peculiarly helpless, was 
fast succumbing. So utterly impotent to aid himself 
was he, that those endeavouring to rescue them left 
his companions to assist him first. He was saved, 
but as by fire, to live, not for an age, but for all 
time ; and to leave to posterity a name graven on 
the scroll of fame, in characters imperishable, as 
Arthur Wellesley, Duke of Wellington. — Dr. Antliff. 

4928. SAVING men, and etiquette. If you see 

a man drowning, have you not a right to pull him 
out? Or, like the Frenchman who saw a man 
drowning, will you say, " Won't some one introduce 
me to that gentleman ? I want to pull him out of 
the water."— Dr. S. H. Tyng. 



4929. SAVING souls, how accomplished. When 
the King of Greece came over to this country, a 
member of his suite had a most beautiful dog, which 
during the voyage fell overboard. His master en- 
treated the captain to stop the ship and rescue the 
dog ; but the captain did not deem the matter 
of so much importance, and having the King on 
board, refused to stop. What did the master do ? 
He asked, " Would you stop the ship if it had been 
a man?" "Certainly." And before they could 
hinder him he had Jiang himself into the sea. The 
ship was stopped, and not only the man but the 
dog was rescued too. And all because the man, 
devoted to the dog, identified himself with him in 
his peril, and braved even death itself to save him. 
Even a King was stopped by such devotion. How 
much better is a man than a dog ! Go thou and 
do likewise. — W. Y. Fullerton. 

4930. SAVIOUR, a, Self-denial of. It is related, 
in the Memoirs of Mrs. Hannah More, that the 
captain of one of Commodore Johnson's Dutch prizes 
breakfasted at Sir Charles Middleton's, and related 
the following anecdote : — One day he went out of 
his own ship, to dine on board another. While he 
was there a storm arose, which in a short time 
made an entire wreck of his own ship, to which it 
was impossible for him to return. He had left on 
board two little boys, one four, the other five years 
old, under the care of a poor black servant. The 
people struggled to get out of the sinking ship into 
a large boat, and the poor black took his two little 
children, tied them into a bag, and put in a little 
pot of sweetmeats for them, slung them across his 
shoulder, and put them into the boat. The boat by 
this time was quite full ; the black was stepping 
into it himself, but was told by the master there 
was no room for him, that either he or the children 
must perish, for the weight of both would sink 
the boat. The exalted heroic negro did not hesi- 
tate a moment. " Very well," said he ; "give my 
duty to my master, and tell him I beg pardon 
for all my faults." And then — guess the rest — 
plunged to the bottom, never to rise again till the 
sea shall give up her dead. " I told it," says Mrs. 
More, "the other day, to Lord Monboddo, who 
fairly burst into tears." 

4931. SAVIOUR, Clinging to. A sea captain 
recently related a thrilling incident in his own 
experience : — "A few years ago," said he, "I was 
sailing by the island of Cuba, when the cry ran 
through the ship, ' Man overboard ! man over- 
board ! ' It was impossible to put up the helm of 
the ship, but I instantly seized a rope and threw it 
over the ship's stern, crying out to the man to seize 
it as for his life. The sailor caught the rope just 
as the ship was passing. I immediately took another 
rope, and making a slip-noose of it, attached it to 
the first, and slid it down to the struggling man, 
and directed him to pass it over his shoulders and 
under his arms, and he would be drawn on board. 
He was rescued ; but he had grasped the rope with 
such firmness, with such a death-grip, that it took 
hours before his hold relaxed and his hand could 
be separated from it. With such eagerness, indeed, 
had he clutched the object that was to save him, 
that the strands of the rope became imbedded in 
the flesh of his hands." 

4932. SAVIOUR, Generosity of. Two houses 
were wrapped in flames at Auch, in France, and 



SAVIOUR 



516 ) 



SAVIOUR 



from one of them was heard the piteous cry, " Save 
my child ! " The Archbishop came hurrying to the 
place, and worked as long as his strength would 
allow in helping to put out the fire, when he said, 
" I will give twenty-five louis d'or to the man who 
will save this woman and her child." At this 
appeal several of the crowd came a few steps nearer 
to the burning building, but the heat was so great 
they as quickly retreated from the danger. " Fifty 
louis d'or to the man who will save the mother and 
the child ! " shouted the Archbishop, still louder 
than before ; but no one moved. Now, by the 
lurid light of the fire, the Archbishop himself was 
seen to take a cloth, and having dipped it in a 
bucket of water, to wrap it round his body, and 
then to mount the ladder which had been placed 
against the shaking wall. Soon he reached a 
window, which he bravely entered, and in a few 
moments more a group was seen at this window — 
the Archbishop, the mother, and the little child. 
The good man had scarcely reached the ground 
before he sank on his knees to bless God for His 
protecting care, and then, rising, he said to the 
poor mother, who had lost everything by the fire 
except her precious child, "My good woman, I 
offered fifty louis d'or to the man who would save 
you. I have won the sum, and now I present it to 
you." — Biblical Treasury. 

4933. SAVIOUR, a, Haste of. I cannot refrain 
from giving one beautiful illustration of devoted 
duty and affection in the instance of the Countess 
GonfalonierL The moment she heard that the 
Count was condemned to death she flew to Vienna, 
but the courier had already set out with the fatal 
mandate. It was midnight, but her agonies of 
mind pleaded for instant admission to the Empress. 
The same passionate despair which won the atten- 
dants wrought its effects on their royal mistress. 
She hastened that moment to the Emperor, and 
having succeeded, returned to the unhappy lady 
with a commutation of the sentence : her husband's 
life was spared. But the death-warrant was on its 
way — could she overtake the courier ? Throwing 
herself into a conveyance, and paying four times 
the amount for relays of horses, she never, it is 
stated, stopped or tasted food till she reached the 
city of Milan. The Count was preparing to be led 
to the scaffold ; but she was in time — she had saved 
him. During her painful journey she had rested 
her throbbing brow upon a small pillow, which she 
bathed with her tears in the conflict of mingled 
terror and hope, lest all might be over. This 
memorial of conjugal tenderness in so fearful a 
moment was sent by his judges to the Count to 
show their sense of his wife's admirable conduct. — 
Sir William Jones. 

4934. SAVIOUR, Invitation of. It is recorded 
of Thorwaldsen, that in modelling his great statue 
of Christ, which now stands in the "Lady Church " 
of Copenhagen he had striven to gain the requisite 
expression of benignity by making the hands up- 
raised as if for benediction. The effect of the atti- 
tude was sublime, conjoined as it was with the 
compassionate sweetness of the kingly countenance ; 
but the soul of the sculptor was not satisfied. At 
last, as if by a sudden flash of genius, he depressed 
the arms of the clay model into a posture of yearn- 
ing entreaty ; and so the statue was wrought, an 
image to every hushed beholder of the Redeemer's 



appeal, in perfect sympathy conjoined with royal 
might, to the woe-stricken race of men.— S. Q. G. 

4935. SAVIOUR, Joy of. As the Rev. Joseph 
Davis, an excellent Baptist minister in London, was 
walking along one of the crowded streets of that city, 
his attention was arrested by the circumstance that 
a carriage with several horses was just about to pass 
over a little girl who was slowly crossing the road. 
He strongly felt the danger of the child, and for- 
getting his own, he ran, snatched her up in his 
arms, and hastened with her to the side-path, when 
the thought struck him — how would the parents 
of this dear child have felt had she been killed ! 
At this moment he looked in the face of the little 
girl, which had been concealed from his view by 
her bonnet, and imagine, if you can, what his feel- 
ings were when he discovered that she was his 
daughter ! — Arvine. 

4936. SAVIOUR, Mission of. When a magis- 
trate, with a serene and pure and lofty brow, and 
with a calm and cool eye, recites the sentence to 
the poor sinner of the streets, reprobating her con- 
duct and reprimanding her in the severest tones, 
and then says, " Let me advise you to sin no more," 
she straightens up, and says, " If I have sinned I 
will bear the penalty ; and then it is my business, 
and not yours, whether I ^in any more or not." 
But if in the hour of her arrest and anguish her 
mother, who knew not where she was, has tracked 
her, and breaks in, and with tears and love says to 
her, throwing her arms about her, " Come home, my 
daughter, and I will arrange all this ; I will pay the 
bail, I will satisfy justice, I will shield you from 
harm," is it in the nature of human obduracy, even 
under such circumstances, that the child should not 
confess her wrong, and fall down on her knees and 
say, " Be merciful to me a sinner ? " And is there 
not hope, if the nature of our God and our Saviour 
be such, for those that have gone wrong ? — Beecher, 

4937. SAVIOUR, Name of. The Esquimaux have 
no word in their language to represent the Saviour, 
and I could never find out that they had any 
direct notion of such a Friend. But I said to them, 
" Does it not happen sometimes when you are out 
fishing that a storm arises, and some of you are lost 
and some saved ? " They said, " Oh yes, very often." 
" But it also happens that you are in the water, and 
owe your safety to some brother or friend who 
stretches out his hand to help you." "Very fre- 
quently." " Then what do you call that friend?" 
They gave me in answer a word in their language, 
and I immediately wrote it against the word Saviour 
in Holy Writ, and ever afterwards it was clear and 
intelligible to all of them. — Colemeister. 

4938. SAVIOUR, Recognising a. Dr. Knox, of 
New York, relates that a gentleman was travelling 
in a stage-coach, and while passing over a bridge 
the latter gave way, and the coach with the pas- 
sengers were precipitated into the stream beneath. 
The passengers were the gentleman already spoken 
of, with a lady and child. By great exertions he 
succeeded in rescuing the child, but its mother was 
drowned. As the gentleman was, some years after, 
relating the incident and describing the scene, a 
young lady who was present was observed to listen 
to the recital with great eagerness and emotion ; 
and when he had concluded, throwing herself into 
his arms, she exclaimed, "/ am that child, and 



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SCEPTIC 



never, till this moment, did I know my deliverer, 
or had an opportunity to thank him ! " 

4939. SAVIOUR, Sufferings and resignation of. 

James Waddell, a blind man, tall in person, with 
shrivelled hands and a voice shaking under the in- 
fluence of palsy and age, was about to administer 
the ordinance of the Lord's Supper, when he repre- 
sented, in graphic and sublime language, the suffer- 
ings and the resignation of the Saviour, till he burst 
into a loud and irrepressible flood of grief, while the 
house resounded with the mingled groans and sobs 
of the congregation. When silence was restored, 
so that he could proceed, the first sentence that he 
uttered was a quotation from Rousseau : " Socrates 
died like a philosopher, but Jesus Christ like a 
God 1 " The effect is described as overwhelming ; 
nor did it end with the occasion. 

4940. SAVIOUR, Waiting for the. Little wonder 
that great excitement gathered about the little 
country chapel in Bavaria. Many found the 
Saviour when he (Martin Boos) preached ; persons 
came long journeys to hear so strange and blessed 
a doctrine, and the chapel was thronged with men 
and women who had gone about anxious, heavy- 
laden, and hopeless for years. Feneberg heard of 
it, longed for more than he had yet found, and 
wrote that he was like Zaccheus, "waiting in the 
tree till Christ should pass by." " Then wait quietly 
in the tree," Boos wrote back; "Christ will soon 
enter thy house and thy heart." — Dr. Stephenson. 

4941. SAVIOUR, Work of a. A noble incident 
is recorded of a chief of the Pawnee nation, the son 
of Old Knife. At the age of twenty-one his heroic 
deeds had acquired for him in his nation the rank 
of " the bravest of the brave." The savage practice 
of torturing and burning to death their prisoners 
existed in this nation. An unfortunate female, 
taken in war, of the Padua nation was destined to 
this horrible death. The fatal hour had arrived ; 
the trembling victim, far from her home and her 
friends, was fastened to the stake ; the whole tribe 
was assembled on the surrounding plain to witness 
the awful scene. Just when the wood was about 
to be kindled, and the spectators were on the tiptoe 
of expectation, the young warrior, who sat com- 
posedly among the other chiefs, having before pre- 
pared two fleet horses, with the necessary provisions, 
sprang from his seat, rushed through the crowd, 
loosed the victim, seized her in his arms, placed her 
on one of the horses, mounted the other himself, and 
made the utmost speed towards the nation and 
friends of the captive. The multitude, dumb and 
nerveless with amazement at the daring deed, made 
no effort to rescue their victim from her deliverer. 
They viewed it as an act of their deity, submitted 
to it without a murmur, and quietly retired to their 
village. The released victim was accompanied 
through the wilderness towards her home, till she 
was out of danger. He then gave her the horse 
which he rode, with the necessary provisions for the 
remainder of her journey, and they parted. On his 
return to the village, such was the respect enter- 
tained for him that no inquiry was made into his 
conduct— no censure was passed upon it ; and since 
this transaction no human sacrifice has been offered 
in this or in any other of the Pawnee tribes. 

4942. SCANDAL, Influence of. Scandal, hydra- 
headed, poison-fanged, lives on the garbage of the 



world, and slays even after it is seemingly killed. 
There is a story of a corbra which got into a West 
Indian church during service. Some one saw it, 
went quietly out, procured a weapon, and coming 
back, cut off the snake's head. After the service 
the people went to look at the animal, and a native 
touched the dead head with his foot. He drew it 
back with a cry of pain, and in an hour he was dead. 
The poison-fangs had power* to kill, though their 
owner was dead. — Christian Age. 

4943. SCEPTIC, End of. A reliable informant, 
Voltaire's own physician, " writes to a friend as 
follows : — " When I compare the death of a right- 
eous man, which is like the close of a beautiful 
day, with that of Voltaire, I see the difference 
between bright, serene weather and a black 
thunderstorm. It was my lot that this man should 
die under my hands. Often did I tell him the 
truth, but, unhappily for him, I was the only person 
who did so. ' Yes, my friend,' he would often say 
to me, 'you are the only one who has given me 
good advice. Had I but followed it, I should not 
have been in the horrible condition in which I now 
am. I have swallowed nothing but smoke; I have 
intoxicated myself with the incense that turned my 
head. You can do nothing more for me. Send 
me a mad doctor ! Have compassion on me, I am 
mad! I cannot think of it without shuddering.' 
As soon as he saw that all the means which he had 
employed to increase his strength had just the 
opposite effect death was constantly before his 
eyes. From this moment madness took possession 
of his soul. Think of the ravings of Orestes. He 
expired under the torments of the furies." — Pro- 
fessor Christlieb. 

4944. SCEPTIC, Influence of. Vernon was the 
son of an English squire. He was brought up in 
great elegance. In that family there was a work- 
ing man by the name of Ralph, with whom the son 
of the squire frequently held intercourse. After a 
while the son, Vernon, went off to college. He got 
full of scepticism. He came back. He talked it 
in the presence of the working man. He went 
away again. Years after he came back and said, 
"Where is Ralph?" "Oh," said they, "he is 
in prison, waiting for the hour of execution." 
Vernon hastened to the prison. Ralph said, "How 
good you are to come ! I don't blame you — I don't 
blame anybody — I only blame myself — but you 
will remember you used to come home from college 
and talk about the Bible's being false, and about 
there being no truth in religion, and I thought it 
over, and I went into the tap-room, and I went 
from bad to worse, until I am here waiting for 
the gallows. Now, Vernon," said Ralph, looking 
through the wicket of the prison, " for the love you 
once had to me, I want you to promise me that you 
will never talk against the Bible, or talk against 
the Christian religion, in the presence of other 
people. It may do them damage. It destroyed 
me." By almost superhuman effort the sentence 
of that man was changed to transportation to some 
other country for life. The ship carrying him was 
wrecked on Van Dieman's Land. Among those 
that perished was Ralph, the victim of Vernon's 
scepticism. Vernon tells the story to-day with tears 
and a breaking heart ; but, alas ! it is too late. 
Beware how you talk scepticism.— Talmage. 

4945. SCEPTIC, rebuked. A person, alike cele- 



SCEPTIC 



< 5i8 ) 



SCIENCE 



brated for his eloquence and for his scofnngs of 
everything pertaining to religion, was, upon one 
occasion, announced to deliver a discourse in defence 
of his opinions. His fame as well as the interest 
manifested in the subject were instrumental in 
bringing together a vast concourse of people. The 
speaker entered upon his subject with his usual 
eloquence and energy. In the course of his remarks 
he exclaimed, "We are told by the clergy and 
canting hypocrites that all infidels are harassed by 
fears of an approaching future. Sirs, I stand here 
before you to-night a witness to the falsity of the 
assertion ; for even I, although leader among those 
who espouse infidel doctrines, can proudly exclaim, 
' I fear no evil' " At this point a little boy sitting 
in one of the front-seats said in a voice, tiny and 
timid, yet so sonorous and distinct as to be heard 
throughout the vast edifice, "But, sir, you have 
never yet entered the valley of the shadow of 
death." — Christian Age. 

4946. SCEPTIC, refuted. It is related that a 
Western sceptic once said, if he could only see plan 
and order in nature he would believe in God. Just 
then, as if taken at his word, he saw a plant known 
as the Texas star at his feet. Picking it up, he 
counted its petals, and found there were five. He 
then counted the stamens, and found five. He 
then counted the divisions at the base, and found 
five. Desiring to find in nature some evidences of 
intelligence superior to human, and other than 
mechanical force, he determined by multiplying to 
see how many chances there were of this flower, 
having in it these three fives, being brought into 
existence without the aid of intelligence. He 
found, of course, the chances to be as a hundred 
and twenty-five to one. Then multiplying this 
number by itself, he saw that the chances of 
there being two such flowers, each having these 
exact relations of numbers, are as fifteen thousand 
to one. Looking over the fields and on the road- 
side, he saw thousands of this plant about him, 
evidences of supreme intelligence. Kissing the 
flower, he cried out, " Bloom on, little flower, you 
have a God ; I have a God ; your God and Maker 
is my God and Maker." 

4947. SCEPTICISM, Effects of. It was in the 

grey, rough, dry, frosty days of February and March 
that I read the book (Strauss's "Life of Jesus "), and 
just as grey and rough, just as dry and frosty, as 
the country air without did this criticism blow upon 
me, which swept over the green pastures of the four 
gospels and caused those miracles of Divine love, 
those living words, full of grace and truth, as if 
touched by a fatal frost, to be pitilessly shrivelled 
up. With a desolate feeling of having been robbed and 
orphaned, I put down the book. The foundation of 
my religious life and of my future calling trembled 
beneath my feet, and had I been at the beginning 
of my student course instead of the end, who knows 
whether I might not have sought another career ? — 
Karl Von Gerok. 

4948. SCEPTICISM, too sturdy for woman. 

Mr. Hume was one day boasting to Dr. Gregory 
that, among his disciples in Edinburgh, he had the 
honour to reckon many of the fair sex. " Now, 
tell me," said the Doctor, " whether, if you had a 
wife or a daughter, you would wish them to be your 
disciples ? Think well before you answer me ; for I 
assure you that, whatever your answer is, I will 



not conceal it." Mr. Hume, with a smile and some 
hesitation, made his reply : — "No ; I believe scepti- 
cism may be too sturdy a virtue for a woman." 
— Sir W. Forbes. 

4949. SCEPTICS, cannot overcome their own 
fears. A lively and late proof of this we had in a 
certain writer (Hobbes), who set up for delivering 
men from these vain fantastic terrors, and was on 
that account, for a season, much read and applauded. 
But it is plain that he could not work that effect in 
himself which he pretended to work in others ; for 
his books manifestly show that his mind was over- 
run with gloomy and terrible ideas of dominion and 
power, and that he wrote in a perpetual fright 
against those very principles which he pretended to 
contradict and deride. And such as knew his con- 
versation well have assured us that nothing was so 
dreadful to him as to be in the dark, and to give his 
natural fears an opportunity of recoiling upon him. 
That he was timorous to an excess is certain ; he 
himself owns it, in the account which he wrote of 
himself, and which is in every one's hands. — 
Atterbury. 

4950. SCEPTICS, silenced. A couple of com- 
mercial travellers went to hear a minister preach. 
He explained that men don't find out God ; that 
it is God who has to reveal His nature to man ; 
that it is all a matter of revelation ; that God 
reveals Christ to man. When they went back to 
the hotel they began to talk the matter over, and 
both maintained that they could not believe any- 
thing except they could reason it out. An old man 
there heard the conversation, and remarked, " I 
heard you say you could not believe anything except 
you could reason it out. Now, when I was coming 
down in the train I noticed in the fields some 
geese, and sheep, and swine, and cattle eating 
grass. Can you tell me by what process that grass 
is turned into hair, and bristles, and feathers, and 
wool ? " They could not. " Well, do you believe 
it is a fact ? " "Oh yes, we can't help but believe 
that." "Well, then, I can't help but believe in the 
revelation of Jesus Christ. I have seen men who 
have been reclaimed and reformed through it, and 
who are now living happy, when before they were 
outcasts from society." The two commercial men 
were silenced by that old man's outspoken faith. — 
Moody. 

4951. SCIENCE, and Christianity. A few even- 
ings since my door-bell rang violently, and a young 
man, trembling in every limb and with quivering 
lips, said, " Will you go and pray with a dying 
woman?" I said, "Yes," and made all haste to 
the chamber of death. But how could I have gone 
had I been a mere preacher of science?- What 
consolation and hope would disquisitions upon 
science, however elaborate and learned, have 
afforded that dying woman ? I fancy she would have 
turned her pallid, ghastly face upon me in dis- 
appointment and reproach, and said, "Mock me 
not by reading my death-warrant. I know there 
is law. Law has placed me here, reduced me to a 
mere skeleton ; ay, it is the grasp of a broken law 
that wrings my soul with agony and rends it with 
fearful forebodings. But tell me, is there no hope? 
Is there no power above law, and mightier than 
law?" How my heart exulted that I could offer 
her a Saviour that was able to snatch her from the 
very jaws of death and bear her to the joys and 



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SCOFFER 



blessedness of paradise ! And as I talked to her 
about Jesus her bosom heaved, her eyes filled with 
tears, her lips trembled in earnest prayer, and by 
faith grasping Him. she shouted in the swelling joy 
of conscious pardon and salvation, and died in the 
triumphs of faith. Oh, what a difference there is 
between science and Christianity ! The one is cold, 
heartless, inexorable ; the other warm, loving, and 
merciful. The God that pure science reveals is an 
inflexible autocrat, demanding an eye for an eye, 
and reaping where he has not sown. The God the 
Bible reveals is a tender-hearted, compassionate 
Father, gathering His children in His arms and 
carrying them in His bosom ! — Dr. Chapman. 

4952. SCIENCE, Ardent pursuit of. The elder 
Pliny lost his life from an earnest curiosity to be 
near and see the eruption of Vesuvius which over- 
whelmed Herculaneum and Pompeii. He had 
desired and determined to write an account of the 
scene in his Natural History. For that reason he 
rushed eagerly into the danger from which others 
were escaping. He was suffocated by a cloud of 
sulphurous vapour. 

4953. SCIENCE, Changing. A sceptical hearer 
once said to a minister, " How do you reconcile the 
teachings of the Bible with the latest conclusions of 
science V 11 1 haven't seen this morning's papers," 
naively replied the minister. " What are the latest 
conclusions of modern science ? " 

4954. SCIENCE, Hasty generalisations from. 

In the year 1798 Bonaparte, with his army, entered 
the town of Denderah, in Central Egypt. There 
he found two interesting and seemingly ancient 
temples. From one of them — the smaller — the 
roof, carved with certain figures, was carefully taken 
down and carried to Paris. When examined there 
by learned men, it was found to be what is techni- 
cally termed a zodiac, and from certain marks they 
inferred that it was at least seventeen thousand 
years old. Soon after this discovery, and under 
its influence, a professor in the University of Breslau 
wrote a book with the title, " An Invincible Proof 
tliat the world is at least Ten Times Older than Moses 
supposed when he wrote the Booh of Genesis.'" Many 
believers in the Bible were very much startled by 
this discovery, and for a time they were in much 
fear of mind. But some time later Champollion 
discovered the method of reading such inscriptions 
as were found on this zodiac ; when he carefully 
examined it he discovered, among other things, 
the name of Augustus Caesar inscribed upon it, 
proving that it was no older than the Christian 
era. — Sinclair Paterson, M.D. 

4955. SCIENCE, Hasty inference from. Several 
years ago Mr. Horner went to Egypt to investigate 
the rate of deposit in the Nile valley. He calculated 
that a very small number of inches was deposited, 
in the form of mud, each century. In digging 
down through the mud he brought up a piece of 
pottery from a great depth. On calculating the 
number of feet, and reducing them to inches, he 
came to the conclusion that this piece of pottery 
was ten or twelve thousand years old. . . . Later 
still, however, a piece of burnt brick, undeniably 
Roman, was brought up from a lower depth, prov- 
ing that Egypt had been subjugated by the Romans 
a great many thousands of years before Rome be- 
came a nation. — Sinclair Paterson, M.D. 



4956. SCIENCE, higher claims than its. At 

the very extremity of the nave of Westminster 
Abbey there is a momument erected to a young 
philosopher and clergyman who in his short space 
of life, which lasted only twenty-one years, made 
discoveries in science of a most surprising kind. 
His name was Jeremiah Horrox. There was one 
thing which he felt ever had a higher claim upon 
him even than science. It was to do his duty in 
the humble sphere in which he found himself ; and 
when he was on the eve of watching the transit of 
the planet Venus across the sun, and was waiting 
with the utmost keenness of observation for this 
phenomenon, he put even all these thoughts aside, 
and went on the Sunday on which this sight was to 
be observed to perform his humble parish duty in 
the church where he was pastor. He mentions ic 
in his "Journal," in words which are now written 
over his momument — " Called aside to greater things 
which ought not to be . neglected for the sake of 
subordinate pursuits." — Dean Stanley. 

4957. SCIENCE, Insanity of. In Scotland, not 
so long ago, wretched old women were supposed to 
run about in the country in the shape of hares. At 
this very hour the ablest of living natural philo- 
sophers is looking gravely to the courtships of moths 
and butterflies to solve the problem of the origin of 
man and prove his descent from an African baboon. 
— Froude. 

4958. SCIENCE, Irreverent. Is it a good wind- 
ing up of life's labours in the barren realms of ir- 
reverent science — that of Goethe's "Stars silent 
above ; graves silent beneath ? " That of Professor 
Clifford's — "This is the end of my philosophy : a 
soulless earth, looked down upon by a Godless 
heaven I " — Author of The Harvest of a Quiet Eye. 

4959. SCIENCE, Progress of. An Arab chief, 
taken to behold a steamship, was unmoved for 
a while. After viewing it from every point he 
merely observed, " It is well!; but you have not 
brought a man to life yet." — B. 

4960. SCIENCE, Realm of. Professor Tyndall, 
on the Alps, in company with one of his friends, 
was requested by the latter to tell him what is 
behind the keyboard of the nerves in man, or, in 
other words, what causes in the substance of the 
brain the molecular motions which are supposed 
to be the basis of thought, choice, and emotion. 
Pushed from point to point, and failing to give a 
satisfactory answer, the author of the Belfast ad- 
dress at last burst out with these incisively frank 
words, " I view nature, existence, the Universe, as 
the keyboard of a pianoforte. What came before 
the bass I don't know and don't care. What comes 
after the treble I equally little know or care. The 
keyboard, with its black and white keys, is mine 
to study." — Rev. Joseph Cook. 

4961. SCOFFER, punished. In the Hague Tage- 
blatti appeared the following : — In our country, at a 
certain town lived a paper manufacturer — a man 
who did not fear God. His infidel teaching had 
caused many relations and servants to become 
infidels. Some months since he said to himself, 
"I will have machinery, and work Sunday and 
week-day alike, and where I now get hundreds 
I shall make thousands. The day arrived for the 
introduction of the machinery, and many friends 
came to drink success to the mill-owner. Much 



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mirth was caused by the manufacturer crying, " It 
is said there is a hell." Then, pointing to his glow- 
boiler, he continued. — "Here we have also a hell ; 
so you see hell cannot be so bad as we are told." 
A general laugh greeted his remarks, but amid the 
mirth a loud noise. The papermaker ran to know 
the reason ; he had but just reached the boilers 
when a loud explosion occurred. Fire and smoke 
filled the building, and fear seized every heart. 
The owner was found under a beam mangled and 
dead. No argument of man can alter facts, and I, 
the undersigned, vouch for the truth of what I 
have written. — Dr. Capadose. 

4962. SCRIPTURE difficulties, and hypocrisy. 

While Dr. Chalmers was very busily engaged one 
forenoon in his study a man entered, who at once 
propitiated him, under the provocation of an unex- 
pected interruption, by telling him he called under 
great distress of mind. "Sit down, sir; be good 
enough to be seated," said Dr. Chalmers, turning 
eagerly, and full of interest, from his writing-table. 
The visitor explained to him that he was troubled 
with doubts about the Divine origin of the Chris- 
tian religion, and being kindly questioned as to 
what these were, he gave, among others, what is 
said in the Bible about Melchisedek being without 
father and mother, &c. Patiently and anxiously 
Dr. Chalmers sought to clear away each successive 
difficulty as it was stated. Expressing himself as 
if greatiy relieved in mind, and imagining that he 
had gained his end, ''Doctor," said the visitor, "I 
am in great want of a little money at present, and 
perhaps ycu could help me in that way." At once the 
object of his visit was seen. A perfect tornado of 
indignation burst upon the deceiver, driving him in 
very quick retreat from the study to the street-door, 
these words escaping among others — "Not a penny, 
sir ! not a penny ! It is too bad ! it is too bad ! 
And to haul in your hypocrisy upon the shoulders 
of Melchisedek ! " 

4963. SCRIPTURE difficulties, How to deal 
with. An old man who had for a long time puzzled 
himself about the difficulties of Scripture at last 
came to the conclusion that reading the Bible was 
like eating fish. "When I find a difficulty I call 
it a bone, and lay it aside. Why should I choke 
over the bone when there is so much nourishment 
to be had 1 " Whilst, however, we avoid " choking 
over " or growing lean by lingering exclusively over 
bones, let us see that we do not lay the bones aside 
till we have picked off most of the nutritious food 
upon them. — Rev. D. LongwiU, M.A. 

4964. SCRIPTURE, Ignorance of. Sir Joshua 

Reynolds is said to have been asked by a "fashion- 
able lady," in reference to his picture of the pray- 
ing child, "And who was Samuel?" — Good Words. 

4965. SCRIPTURE, Is it in? On one occasion, 
in a large clerical meeting to which he (Rev. W. 
Marsh) had been invited, a discussion arose with 
respect to a quotation which presented a difficulty 
to the minds of many assembled. He suggested 
that they should look at the passage to see the 
precise words, and on referring to it the difficulty 
at once disappeared, as no such passage was to be 
found. — Life of Rev. William Marsh. 

4966. SCRIPTURE, Misapplication of. "Ah, 

Doctor," said a woman one day who was extremely 
reticent in the use of soap and -water in her house- 



hold. " we're glad to see ye ; and had I known ye 
would come I would ha' scrubbed the children's 
faces so ye could see their smiles. Maybe ye will 
just take them for granted, for ye know we go by 
faith, and not by sight." The Doctor (Guthrie) 
remarked that the faces as well as the smiles were 
largely a matter of faith. — H. D. Northrup. 

4967. SCRIPTURE, Misapplication of. An 

elderly woman having heard the doctrine of the new 
birth insisted on in a sermon from 2 Cor. v. 17, 
upon leaving the place of worship, was overheard 
to address herself with much apparent seriousness, 
in words to this effect, " Well, this cannot be true, 
for the wise man says, ' There is nothing new under 
the sun.' " 

4968. SCRIPTURE, Misuse of. The aged Chan- 
cellor, Le Tellier, was so overjoyed at the measure 
(the Revocation of the Edict of Nantes) that on 
affixing the great seal of France to the deed he 
exclaimed, in the words of Simeon, "Lord, now 
lettest Thoxa Thy servant depart in peace, for mine 
eyes have seen Thy salvation."— Smiles. 

4969. SCRIPTURE, Plainness of. A lady of 
suspected chastity, and who was tinctured with 
infidel principles, conversing with a minister of the 
gospel, objected to the Scriptures on account of 
their obscurity, and the great difficulty of under- 
standing them. The minister wisely and smartly 
replied, " Why, Madam, xchat can be easier to under- 
stand than the seventh commandment, " Thou shalt 
not commit adultery ? " — Buck's Anecdotes. 

4970. SCRIPTURE, Power of. When I read the 
ninth, tenth, and eleventh chapters of the Epistle 

to the Romans to that fine old man, Mr. , at 

Ramsgate, he shed tears. Any Jew of sensibility 
must be deeply impressed by them. — Coleridge's 
Table Talk. 

4971. SCRIPTURE, Power of. It is well known 
that the Earl of Rochester was for many years of 
his life an avowed infidel, aud that a large portion 
of his time was spent in ridiculing the Bible. One 
of his biographers has described him as "a great 
wit, a great sinner, and a great penitent." Even 
this man was converted by the Holy Spirit in the 
use of His Word. Reading the fifty third chapter 
of Isaiah, he was convinced of the truth and in- 
spiration of the Scriptures, the Deity of the Messiah, 
and the value of His atonement as a Rock on which 
sinners may build their hopes of salvation. On that 
atonement he rested, and died in the humble expec- 
tation of pardoning mercy and heavenly happiness. 

4972. SCRIPTURE, Promise within promise in. 

A silver egg was once presented to a Saxon princess. 
Open the silver by a secret spring, and there was 
found a yoke of gold. Find the spring of the gold, 
and it flew open and disclosed a beautiful bird. 
Press the wings of the bird, and in its breast was 
found a crown, jewelled and radiant. And even 
within the crown, upheld by a spring like the rest, 
was a ring of diamonds which fitted the finger of 
the princess herself. Oh, how many a promise 
there is within a promise in the Scripture, the silver 
around the gold, the gold around the jewels ; yet 
how few of God's children ever find their way far 
enough among the springs to discover the crown 
of His rejoicing or the ring of His covenant of 
peace ! 



SCRIPTURES 



SCRIPTURES 



4973. SCRIPTURES, an unknown book. The 

Papists of the sixteenth century seem to have made 
a virtue of their total ignorance of the contents of 
the Sacred Books. Robert Etienne, born in 1503, 
speaking of the attainments of the doctors of the 
Paris Sorbonne in his earlier days, remarks : — " In 
these times, as I can affirm with truth, when I 
asked them in what part of the New Testament 
some matter was written, they used to answer that 
they had read it in St. Jerome or in the Decretals, 
but that they did not know what the New Testa- 
ment was, not being aware that it was customary 
to print it after the Old. What I am going to 
state will appear almost a prodigy, and yet there is 
nothing more true nor better proven. Not long 
since a member of their college used daily to say, 
' I am amazed that these young people keep bring- 
ing up the New Testament to us. J was more than 
fifty years old before I knew anything about the New 
Testament ! ' " — Anecdotes of the Reformation. 

4974. SCRIPTURES, and men's books. There 
is gold in the rocks which fringe the Pass of the 
Splugen, gold even in the stones which mend the 
road.-?, but there is too little of it to be worth 
extracting. Alas ! how like too many books and 
sermons ! Not so the Scriptures ; they are much 
fine gold ; their very dust is precious. 

4975. SCRIPTURES, and Providence. Fifteen 
years ago I was engaged in examining some an- 
cient manuscript of the Bible, from which, however, 
several consecutive leaves were missing. About 
two years ago a Turk came to me at the British 
Museum and pulled from a pocket a number of 
manuscripts and loose leaves, which were purchased 
for a comparative trifle, and were the actual leaves 
that were missing from the manuscript above 
alluded to, all having even the same mark of water- 
stain. — Br. Gimburg. 

4976. SCRIPTURES, and the Fathers. Sup- 
posing that all the New Testaments in the world 
had been destroyed at the end of the third century, 
could their contents have been recovered from the 
writings of the three first centuries ? The question 
was novel, and no one even hazarded a guess. 
About two months after, I received a note from 
Lord Hailes, inviting me to breakfast next morn- 
ing. He had been of the party. During breakfast 
he asked me if I recollected the curious question 
about the possibility of recovering the contents of the 
New Testament from the writings of the three first 
centuries. " I remember it well, and have thought 
of it often without being able to form any opinion 
or conjecture on the subject." "Well," said Lord 
Hailes, " that question quite accorded with the turn 
of my antiquarian mind. As I knew I had all the 
writings of these centuries, I began to collect them, 
that I might set to work on the arduous task as 
soon as possible." Pointing to a table covered with 
papers, he said, " There have I been busy for these 
two months, searching for chapters, half chapters, 
and sentences of the New Testament, and have 
marked down what I have found, and where I have 
found it ; so that any person may examine and see 
for themselves. I have actually discovered the 
whole New Testament from those writings, except 
seven or eleven verses (I forget which), which 
satisfies me that I could discover them also." — Life 
of the Rev, J. Campbell. 



4977. SCRIPTURES, Cultivate an acquaint- 
ance with. At the time when the celebrated Dr. 
Franklin, of America, lay upon his death-bed he was 
visited by a young man who had a great respect for 
his judgment, and having entertained doubts as to 
the truth of the Scriptures, he thought that this 
afforded a suitable opportunity of consulting the 
Doctor on the subject. Accordingly he inquired of 
Franklin what were his sentiments as to the truth 
of the Scriptures. Although he was in a very weak 
state and near his decease, he replied, "Young 
man, my advice to you is, that you cultivate an 
acquaintance with and a firm belief in the Holy 
Scriptures : this is your certain interest." 

4978. SCRIPTURES, Difficulties in, and the 
common people. In a conversation with the vice- 
patriarch at the Greek convent at Cairo and his 
secretary, Mr. Jowett intimated that it would be 
desirable that the Greeks in Cairo should possess 
the Holy Scriptures. "These artisans," observed 
the secretary, " how can they understand the Scrip- 
tures unless we explain them ? How would a 
common man understand that passage, 'The Lord 
hardened Pharaoh's heart?' Would he not be led 
to think that God was the author of Pharaoh's sin?" 
"On this show of controversy I retired," says Mr. 
J owett, " for a few moments into my own thoughts ; 
and having paused in that way, which the long pipe 
with which I was furnished gave an opportunity of 
doing, I turned to the secretary, and asked how he 
would explain that passage, which was certainly a 
difficult one. He replied, 'God permitted Pharaoh 
to remain in his hardened state of nature.' 'Very 
well,' I said, 'the explanation which satisfies you 
would most probably satisfy every common reader of 
the Bible, as it does me.' " 

4979. SCRIPTURES, for the common people. 

A priest observing to William Tyndale, "We are 
better without God's laws than the Pope's," "I 
defy the Pope and all his laws," he replied ; and 
added, " If God spare my life, ere many years I will 
cause the boy which driveth the plough to know 
more of Scripture than you do." — Quarterly Review. 

4980. SCRIPTURES, how dealt with. Do you 

not remember the astute old German professor in 
his lecture-room introducing the Apostle Paul as 
examining with ever-increasing wonder the various 
contradictory systems which the perverseness of 
exegesis had extracted from his epistles; and at 
length, as he saw one from which every feature of 
Christianity had been erased, exclaiming, in a fright, 
" Was ist das 1 " — Rogers. 

4981. SCRIPTURES, how dealt with often. I 

remember, in Archbishop Magee's book on the 
Atonement, allusion to a commentary upon a very 
difficult text, which seemed to the person who was 
handling it certainly to maintain the doctrine of our 
Lord's pre-existence and divinity. The man who 
found this a hard nut to crack had no way of solving 
it except by saying that probably the old apostle 
had dictated one thing and his amanuensis had 
written down another. — Archbishop Tait. 

4982. SCRIPTURES, Ignorance of. "I thank 

God," said the Bishop of Dunkeld, "that I have 
lived well these many years, and never knew either 
the Old or the New Testament."— Dr. Fish {The 
Scottish Pulpit). 



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SCRIPTURES 



4983. SCRIPTURES, Indirect influence of. A 

young man, the son of a heathen priest, came to me 
during the year and asked to be baptized. After a 
lengthy and careful examination I found his know- 
ledge of the New Testament surprisingly accurate 
and extensive. I questioned him as to how he 
acquired his knowledge, and his reply was, " Some 
years since the Rev. M. Phillips gave a Bible to my 
father, but he, without reading it, threw it away ; 
then I took the Bible and read it from beginning to 
end." — Rev. W. Robinson, India. 

4984. SCRIPTURES, Knowledge of, how dif- 
fused. Dr. M'Crie, in his " Life of Knox," repre- 
sents one copy of the Bible as commonly supplying 
several families at the beginning of the Scottish 
Reformation ; and adds, " At the dead hour of night, 
when others were asleep, they assembled in a private 
house ; the sacred volume was brought from its 
concealment, and while one read the rest listened 
with mute attention. In this way the knowledge 
of the Scriptures was diffused at a period when it 
does not appear that there was a single public 
teacher of the truth in Scotland." — David King, 
LL.D. 

4985. SCRIPTURES, Love of. When the arrival 
of the cart which carried the first sacred load of 
the Scriptures to Wales in 1816, sent by the British 
and Foreign Bible Society, was announced, the 
Welsh peasants went out in crowds to meet it, 
welcomed it as the Israelites did the ark of old, 
drew it into the town, and eagerly bore off every 
copy as rapidly as they could be dispersed. The 
young people were to be seen spending the whole 
night in reading it. Labourers carried it with them 
to the field, that they might enjoy it during the 
intervals of their labour, and lose no opportunity 
of becoming acquainted with its sacred truths. — 
Whitecross. 

4986. SCRIPTURES, not contradictory. Justus 
Jonas asked Luther if these sentences in Scripture 
did not contradict each other where God says to 
Abraham, "If I find ten in Sodom, I will not 
destroy it ; " and where Ezekiel says, " Though 
these three men, Noah, Daniel, and Job, were in 
it, yet would I not hear ; " and where Jeremiah 
says, "Therefore pray not thou for this people." 
Luther answered, "No, they are not against one 
another ; for in Ezekiel it was forbidden them to 
pray, but it was not so with Abraham. Therefore 
we must have regard to the Word ; when God says, 
' Thou shalt not pray,' then we may well cease." — 
Luther s Table Talk. 

4987. SCRIPTURES, Power of. The Bible is 
never so true to me as when I am in trouble ; it is 
never so true to me as when I am conscious of my 
weakness, and of the unsatisfying nature of every- 
thing that there is in this world. And hundreds 
of persons learn, when brought into trouble, to 
esteem it and lean upon it who have despised it 
and thrown contempt upon it. Many a man who 
has cursed it has gone home from the burial of his 
companion or the entombing of his child discon- 
solate, and taken up his mother's old Book, and 
dropped silent tears as he read then for the first 
time, with an understanding heart, its comforting 
messages. There is some mysterious emanation or 
power that finds its way to the soul in reading the 
Scriptures under such circumstances ; and how ill 



can any man afford to reject that which is such a balm 

in his sorest need ! — Beecher. 

4988. SCRIPTURES, Reading of. Lord Bacon 
tells of a certain bishop who used to bathe regularly 
twice every day, and on being asked why he bathed 
thus often, replied, " Because I cannot conveniently 
do it three times." If those who love the Scriptures 
were asked why they read the Bible so often, they 
might honestly reply, " Because we cannot find time 
to read it oftener." — Spurgeon. 

4989. SCRIPTURES, Study of. To some the 
Bible is uninteresting and unprofitable, because 
they read too fast. Amongst the insects which 
subsist on the sweet sap of flowers, there are two 
very different classes. One is remarkable for its 
imposing plumage, which shows in the sunbeams 
like the dust of gems ; and as you watch its jaunty 
gyrations over the fields and its minuet dance from 
flower to flower, you cannot help admiring its grace- 
ful activity, for it is plainly getting over a great 
deal of ground. But in the same field there is 
another worker, whose brown vest and business-like, 
straightforward flight may not have arrested your 
eye. His fluttering neighbour darts down here and 
there, and sips elegantly wherever he can find a 
drop of ready nectar ; but this dingy plodder makes 
a point of alighting everywhere, and wherever he 
alights he either finds honey or makes it. If the 
flower-cup be deep, he goes down to the bottom ; 
if its dragon- mouth be shut, he thrusts its lips 
asunder ; and if the nectar be peculiar or recondite, 
he explores all about till he discovers it, and then 
having ascertained the knack of it, joyful as one 
who has found great spoil, he sings his way down 
into its luscious recesses. His rival of the painted 
velvet wing has no patience for such dull and long- 
winded details. But what is the end ? Why, the 
one died last October along with the flowers ; the 
other is warm in his hive to-night, amidst the 
fragrant stores which he gathered beneath the 
bright beams of summer. To which do you be- 
long ? — the butterflies or bees ? Do you search 
the Scriptures, or do you only skim them ? — Br. 
Hamilton. 

4990. SCRIPTURES, Superstitious use of. The 

Bible is used as a book of magic. Many open it at 
random, expecting to be guided by the first passage 
that they see, as Peter was told to open the mouth 
of the first fish that came up, and he would find in 
it a piece of money. A missionary of high stand- 
ing with whom I am acquainted was cured of this 
form of superstition by consulting the Bible on an 
important matter of Christian duty, and the passage 
that met his gaze was, " Hell from beneath is moved 
to meet thee at thy coming." — J. M. Buckley. 

4991. SCRIPTURES, Use of. Hume, being asked 
which he thought was better for the common people, 
to believe in the Scriptures or disbelieve, instantly 
said, " Why, to believe." 

4992. SCRIPTURES, Value of. An old and blind 

man thirty years ago came into possession, through 
a countryman stopping over night at his house, of 
a book printed in Burmese, and containing only the 
Psalms and a part of the Prophets. Before he had 
finished the Psalms he cast away his idols and 
Buddhism, and believed in a living God — Creator, 
Preserver, and Judge of men ; and from that time 
he has worshipped and prayed to the Eternal God. 



SCRIPTURES 



( 5 2 3 > 



SECTARIANISM 



He committed many of the Psalm-prayers to 
memory, and daily offered them, especially the fifty- 
first. For twenty years he lived in this way before 
ever hearing of Christ and the Atonement. Coming 
then from the interior to Prome, he heard of a 
foreign teacher residing there, and from him received 
a copy of the New Testament. He says that if a 
man should go about and attend to his business 
twenty years by starlight, and the sun should 
then rise on him in all its glory, he thinks it would 
produce about such a change in his eyes and vision 
as the Gospel of Matthew produced on his mind ; 
that then the long night of praying to God and 
hoping for mercy without a mediator or an atone- 
ment came to an end, and for the past ten years 
his hope has been firmly fixed on Christ; and there 
it rests. — Bur man Missionary. 

4993. SCRIPTURES, Wisdom of. Dr. Jonas 
Justus remarked at Luther's table, " There is in the 
Holy Scripture a wisdom so profound that no man 
may thoroughly study it or comprehend it." " Ay," 
said Luther, " we must ever remain scholars here ; 
we cannot sound the depth of one single verse in 
Scripture ; we get hold but of the ABC, and that 
imperfectly. Who can so exalt himself as to com- 
prehend this one line of St. Peter : ' Rejoice, inas- 
much as ye are "partakers of Christ's sufferings ? ' Here 
St. Peter would have us rejoice in our deepest 
misery and trouble, like as a child kisses the rod." 
— Luther's Table Talk. 

4994. SCRUPLES, Clerical, how met. When 
Moliere, the play-writer died the Archbishop of 
Paris would not let his body be buried in consecrated 
ground. Louis XIV., being informed of this, sent 
for the Archbishop, and expostulated with him 
about it ; but, finding the prelate inflexible, His 
Majesty asked how many feet deep the consecrated 
ground reached. This question coming by surprise, 
the Archbishop replied, "About eight." "Well," 
answered the King, " I find there is no getting 
the better of your scruples ; therefore let his grave 
be dug twelve feet deep — that's four below your 
consecrated ground — and let him be buried there." 
— Clerical Anecdotes. 

4995. SEARCH, the Scriptures. A gifted lady 
who devotes herself to Bible study tells how new 
light came to her upon the word search. She was 
in Sweden, and though she knew but little of the 
language, yet she liked to read her chapter in 
Swedish every day. One morning she came upon 
the words which stand in our translation, " Search 
the Scriptures," and found that the first word of 
that passage was one which we render in English 
"ransack." Ransack is a very strong word. It 
means to search up and down, high and low, from 
right to left, and in the corners and by-places ! It 
means to search with the purpose to find ; and he 
who searches the Scriptures thus will not fail of his 
reward. 

4996. SECRET, The grand. Hannah More, 
upon a bed of sickness, from which she afterwards 
recovered, said, " Oh ! what will it be when our 
eyes close on this scene, and open upon the world 
of spirits ! I have often thought, since I have been 
lying here, of poor Thistlewood's expression, 1 We 
shall soon know the grand secret.' " 

4997. SECT, forgotten in death. A young man 
was brought into one of the great hospitals in New 



York seriously injured. Feeling that he was fast 
sinking, he asked for a clergyman. One was brought 
quickly, the pastor of a neighbouring Baptist church 
As he spoke earnestly of Christ's love, several pale 
faces were raised from the rows of beds that lined 
the ward, many of them with eyes wet with tears. 
" Lord, I believe ! " whispered the dying man. 
Then the clergyman knelt, praying that God might 
receive the soul of his departing brother. At the 
bedside also knelt the Episcopalian matron, two 
Roman Catholic Sisters of Mercy, and from the 
beds of the patients came hearty Methodist amens ! 
When the little company rose from their knees and 
looked down upon the calm dead face, they did not 
remember that they belonged to different sects. 
They were all children of one Father, and He was 
very near. 

4998. SECTARIANISM, Conflicts of, illustrated. 

I recollect on one occasion conversing with a 
marine, who gave me a good deal of his history. 
He told me that the most terrible engagement he 
had ever been in was one between the ship to 
which he belonged and another English vessel, when, 
on meeting in the night, they mistook each other 
for enemies. Several persons were wounded, and 
both vessels were much damaged by the firing. 
When the day broke great and painful was the 
surprise to find the English flag hoisted from both 
ships. They saluted each other, and wept bitterly 
together over their mistake. — Rev. W. Williams. 

4999. SECTARIANISM, Cure of. It is said in 
a book of Sir Samuel Baker, that when he was far 
up the Nile they were looking for a time when the 
river was to come down. Everywhere there were 
little pools, and some animals Were disporting 
themselves in these little pools — all separate pools ; 
but there they were, and they were waiting for the 
coming of the Nile. They heard the noise like the 
noise of thunder. Down came the waters some 
twenty feet in depth, pushing on and mightily pre- 
vailing, and the pools were all lost. The hippo- 
potami and other creatures came out from the little 
pools, and were disporting themselves in the great 
river everywhere. We want the coming down of 
God's blessed river, so that our little pools may, to a 
large extent, be lost sight of and that we may come 
forth by the power of this living water, and find our- 
selves there in the fulness of blessing unto the 
glory of God, no longer standing aloof, but all with 
the same stream, and all possessed of the same 
blessing. — Dr. Brown. 

5000. SECTARIANISM, to be left behind. It 

was but the other day that there was recorded 
(" Reminiscences of the Pen-Folk ") the saying of an 
old Scottish Methodist, who in his earlier years 
had clung vehemently to one or the other of the 
two small sects on either side of the street — " The 
street I'm now travelling in, lad, has nae sides ; 
and if power were given me, I would preach purity 
of life mair and purity of doctrine less than I did." 
"Are you not a little heretical at your journey's 
end ? " said his interlocutor. " I kenna. Names 
have not the same terror on me they once had, and 
since I was laid by here alone I have had whisper- 
ings of the still small voice telling me that the 
footfall of faiths and their wranglings will ne'er be 
heard in the Lord's kingdom, whereunto I am Hear- 
ing. And as love cements all differences, I'll per- 



SECTS 



( 524 ) 



SELF 



haps find the place roomier than I thought in times 
by-past." — Bean Stanley. 

5001. SECTS, difficult to reconcile. Massillon 
showing his gardens one day to a stranger, who ex- 
pressed his surprise at their beauty, he promised to 
show him in a side-walk something much more as- 
tonishing. The alley was shaded over, and his guest 
wondered to see nothing in it worthy of notice. 
" What ! " exclaimed the Bishop, " do you not per- 
ceive a Jesuit and an Oratorian playing bowls to- 
gether ? See how I have tamed them ! " — A bbe 
de Berius. 

5002. SECTS, Future of. A sceptic once said, 
" What will become of all the sects into which your 
Christians are split at the judgment day of Christ ? " 
The ingenious yet scriptural answer was, " God will 
say to one, " What are you ? " "I am an Indepen- 
dent." " Sit you there." To another, "What are 
you ?" "I am a Presbyterian." "Sit you there." 
Another will be asked, "What are you?" The 
answer will be, "I am a Christian ;" and the com- 
mission will be given him by God, " Walk about 
heaven in any place you like." — Dr. Cumming. 

5003. SECTS, Undue claims of. The Abbe" 
Moigno tells us that, at Faraday's request, he one 
day introduced him to Cardinal Wiseman. The 
interview was very cordial, and his eminence did 
not hesitate frankly and good-naturedly to ask 
Faraday if, in his deepest conviction, he believed 
all the Church of Christ — holy, catholic, and aposto- 
lical — was shut up in the little sect in which he bore 
rule. " Oh no," was the reply ; " but I do believe from 
the bottom of my soul that Christ is with us ! " 

5004. SECURITY, Christian. A poor woman, 
we are told, made the complaint to the Sultan 
that when she slept she awoke to find everything 
lost. "Wherefore did you sleep?" inquired the 
Sultan. " Sir," was the response, " / slept because 
I thought you icere awake." The monarch restored 
to her that which she had lost. The Christian may, 
with equal confidence, lie quietly down, knowing 
God's watchfulness to be his security, comfort, and 
joy. — Christian Age. 

5005. SECURITY, False. During a commercial 
crisis, when there was a general rush upon the banks 
for payment of deposits, a rustic in Aberdeenshire, 
who possessed £100 in bank, hearing of the scramble, 
hastened to town, and presenting his deposit-receipt 
at the bank office, demanded payment. It was 
tendered in the notes of the bank. Bundling up 
the notes, he was heard to exclaim as he retired, 
"Ye may break noo when ye like." — Rev. Charles 
Rogers, LL.B. 

5006. SECURITY, Sign of. It is related of 
Abraham Lincoln that, when he was a young man, 
he boarded with a deacon, who came one night to 
his room and told him to rise, for the stars were 
falling, and the judgment day had come. Young 
Lincoln rose and looked out of the window, and, 
sure enough, the stars seemed to be falling in 
showers. But when he looked away towards the 
celestial distances, far above the flying meteors, he 
saw the grand old constellations firm in their places, 
shining just as he had seen them from his child- 
hood. So he returned quietly to his bed, feeling 
that there was nothing to fear, that all was well. 

5007. SECURITY, The Christian's. Were you 



ever at sea in a storm, when the ship reeled to and 
fro like a drunken man, and struggling, as for life 
in the arms of death, now rose to the top of the 
billow, and now plunged into the trough of the sea ? 
Partially infected with others' terror, did you ever' 
leave shrieking women and pale men below, to seek 
the deck and look your danger bravely in the face ? 
In such circumstances / knoio nothing so reassur- 
ing as . . . the calm confidence that sits on the 
brow of that weather-beaten man who with iron 
strength leans upon the wheel and steers our ship 
through the roaring billows. Such, only much 
higher, is the confidence we draw from the con- 
fidence of God, as expressed in the words, " I have 
spoken, and I will do it." — Guthrie. 

5008. SEED, Long-buried. Between thirty and 
forty years ago a young lad attended a Sabbath- 
school, where he was under the care of an earnest 
teacher and a faithful superintendent, but, like 
many other boys, was not very serious. The only 
tangible impression he carried with him from the 
school was the scene of the baptism of Christ, when 
the Spirit came down upon Him like a dove. The 
words, "This is my beloved Son, in whom I am 
well pleased,'' were impressed on his mind. Thirty 
years after this, while sick, and lying on his bed 
thinking of the past, this scene of the baptism came 
up in his mind with great vividness and power, and 
there seemed to be a voice from heaven saying to 
him personally, " This is my beloved Son, in whom 
I am well pleased ! " This verse, in the hands of 
the Holy Spirit, so affected Him that he very soon 
gave his heart to Christ. — Christian Age. 

5009. SEED, take care what you sow. Sandy 
Mackay had gone out from " auld Scotland " to 
settle in Australia. What did he care for the gum- 
trees and the acacias. He wanted a thistle ! — a real 
old-fashioned Scotch thistle ! So the worthy man 
sent home for the seed, and sowed it carefully, 
doubtless thinking it made the place look "mair 
hamely." If only it would have consented to re- 
main a garden flower. But no ! the wind carried it 
far and wide, and soon the new land came under 
the old prophecy, " Thorns and thistles shall it bring 
forth to thee," while Sandy earned an unexpected 
fame by the thistle getting the name of "Sandy 
Mackay's curse." 

5010. SEED, Vitality of, may be destroyed. 

Ants bite off all the buds before they lay it up, and 
therefore the corn that has lain in their rests will 
produce nothing. — Addison. 

5011. SELF, Abnegation of. When in the neigh- 
bourhood of Augsburg (on his way to meet the papal 
ambassador) Luther was overcome by bodily weari- 
ness. Faint-hearted friends had often warned him 
on the way not to enter Augsburg. But in reply 
to them he said, " In Augsburg, even in the midst 
of mine enemies, Jesus Christ also reigns. May 
Christ live, even if Martin should die." — Rein. 

5012. SELF, Coming to. I have seen men come 
over from their business in New York to attend 
the funeral of a brother — of some eminent Chris- 
tian — and shed tears in this house. When, for in- 
stance, Brother Corning was buried I saw hard- 
faced men cry. And I know what we should hear 
such men say if we could listen to their conversation 
as they walk away on such occasions. ' 8 Dear 
brother," says one, "we have been working for 



SELF 



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SELF-CONTROL 



money ; but that is not the main thing. It is only 
a little while that it can do us any good." "That 
is true," says another. "We must die soon. It 
will not be long before there will be just such a 
funeral for us. And are we ready ? " And so these 
two men, grey-haired, it may be. very simple and 
very much in earnest, give expression to their feelings 
as they go down to Fulton Ferry. And as they 
cross over they say to themselves, " I will think of 
these things, and try to carry the impression of 
them with me." But when they go up the street 
on the other side they meet this man and that man, 
and their minds are distracted from these serious 
thoughts ; and when they get back into their counting- 
room they forget all about them. They did think 
thev would tell their wives all about it when they 
got home at night ; but when, at the supper-table, 
they were asked, "Husband, did you go to the funeral 
to-day?" they said, "Yes." "Was it a good 
funeral?" "Very, very." That was all they had 
to say about it ! And yet they had had a reve- 
lation. They had come to themselves, though it was 
but for an hour. — Beecher. 

5013. SELF, Denial of. Tom Baird, the carter, 
the beadle of my working man's church, was as 
noble a fellow as ever lived — God-fearing, true, un- 
selfish. I shall never forget what he said when I 
asked him to stand at the door of the working 
man's congregation, and when I thought he was 
unwilling to do so in his working clothes. "If," 
said I, " you don't like to do it, Tom, if you are 

ashamed " "Ashamed!" he exclaimed, as he 

turned round upon me ; " I'm mair ashamed 0' 
yersel', sir. Div ye think that I believe, as ye ken 
I do, that Jesus Christ, who died for me, was stripped 

o' His raiment on the cross, and that I Na, 

na, I'm prood to stand at the door." Dear, good 
fellow ! There he stood for seven winters, without 
a sixpence of pay ; all from love, though at my 
request the working congregation gave him a silver 
watch. When he was dying from smallpox the 
same unselfish nature appeared. When asked if 
they would let me know, he replied, " There's nae 
man leevin' I like as I do him. I know he would 
come. But he shouldna come on account of his 
wife and bairns, and so ye maunna tell him ! " I 
never saw him in his illness, never hearing of his 
danger till it was too late. — Norman Macleod. 

5014. SELF, Examining. At a friend's house 
lately I saw what was apparently a little book l}dng 
on the table, and I took it up. On the outside was, 
"The Portrait of an Angel." On opening it I found 
that it was a mirror. And oh ! what an angel I 
saw in it ! If a man takes the mirror of an ideal 
Christian manhood and looks at himself in it, what 
he sees himself to be is not exactly his pattern of a 
man in Christ Jesus. All the way through life, if 
you measure yourself by the law of God, or by the 
ideal manhood that is in Christ Jesus, there is 
nothing but despondency, nothing but despair, 
nothing but hopelessness that can come from it ; 
but if there sits in the centre of the universe a great 
Soul of Love, which, through the long ages, lives 
but to form and fashion and bring home, finally, sons 
and daughters to glory, then no man who wants to 
be a man need have occasion to despair. — Beecher. 

5015. SELF, Fear of. " I am more afraid of my 
own heart than of the Pope and all his cardinals. 
I have within me the great pope, self." — Luther. 



5016. SELF, given to Christ. A beautiful inci- 
dent of his visit to a State convention in Minnesota 
is related by Mr. Ralph Wells. After one of the 
sessions a little girl stepped forward and presented 
him a small bouquet of ordinary flowers, doubtless 
the only one she could well procure at that season. 
He inquired why she gave him the bouquet. " Be- 
cause I love you," the child answered. "D<> you 
bring any little gifts to Jesus?" said Mr. Wells. 
"Oh," said the little child,"/ give my id/ to Uim." 

5017. SELF, is put first. When they (the 
Athenians, after a battle with Xerxes) came to the 
Isthmus, and every officer took a bullet from the 
altar to inscribe upon it the names of those who 
had done the best service, every one put himself in 
the first place, and Themistocles in the second. — 
Plutarch. 

5018. SELF, Knowledge of. My heart has 
yearned (says Mr. Cecil) at marking a great man, 
wise in his generation, skilfully holding the reins 
of a vast enterprise, grasping with a mighty mind 
its various relations, and penetrating with an eagle's 
eye into— What? Everything but himself. 

5019. SELF, Mastery of. "So long as I have 
lived," said the King (Alfred) as life closed about 
him, " / have striven to live worthily." ... It was 
this grand self-mastery that gave him his power 
over the men about him. — History of English People. 

5020. SELF-COMMAND, not indifference. It 

is related of the Duke of Wellington that, in the 
Peninsular campaign, he was once sitting at break- 
fast with Picton and other officers, just before an 
important engagement. Orderlies were riding up 
to the tent every few minutes with news of the 
steady approach of the enemy. The Duke did and 
said nothing, but by the knitting of his brows was 
supposed to be deep in thought. Presently he 
turned to his companion and asked, "Was your 
egg well cooked, Picton ? because mine w T as abomin- 
able." The "Iron Duke " was not cruelly careless 
of the issue of the battle about to be fought ; only 
he had made all his arrangements long before, and 
he knew exactly how the enemy would advance, 
and what he should do to counteract them. — Daily 
Telegraph. 

5021. SELF-CONSCIOUSNESS, in death. "I 

carry in my heart the death-dirge of the French 
monarchy ; the dead remains of it will now be the 
spoil of the factions." Or again, when he heard the 
cannon fire, what is characteristic too : "Have we the 
Achilles' Funeral already ?" So likewise, while some 
friend is supporting him : " Yes, support that head ; 
would I could bequeath it thee ! " For the man 
dies as he has lived; self-conscious, conscious of a 
w r orld looking on. — CarlyWs Death of Mirabeau. 

5022. SELF-CONTROL, A Christian's. Perhaps 
the highest compliment ever paid by one public 
man to another was this. When a speaker in the 
House had sought to sneer down Wilberforce a3 
"the honourable and religious gentleman," the 
taunt was replied to in a strain of bitter and wrath- 
ful sarcasm — that a "British senate should be 
required to consider piety a reproach." When a 
member expressed his astonishment at the power of 
sarcasm then — for the first time — used by Wilber- 
force, Romilly remarked that it illustrated the 
virtue even more than the genius of Wilberforce ; 



SELF-CONTROL 



( 526 ) 



SELF-DENIAL 



" for who but he has ever possessed so formidable a 
weapon and never used it ? " — 8. C. Hall. 

5023. SELF-CONTROL, a power. Dumont re- 
members hearing him (Mirabeau) deliver a report 
on Marseilles ; every word was interrupted by 
abusive epithets ; calumniator, liar, assassin, scoun- 
drel : Mirabeau pauses a moment, and in hone} 7 ed 
tone, addressing the most furious, says, " I wait, 
Messieurs, till these amenities be exhausted." — 
Carlyle's French Revolution. 

5024. SELF-CONQUEST, Difficulty of. Peter 
the Great made a law in 1722 that if any nobleman 
beat or ill-treated his slaves he should be looked 
upon as insane, and a guardian should be appointed 
to take care of his person and of his estate. This 
great monarch once struck his gardener, who, being 
a man of great sensibility, took to his bed and died 
in a few days. Peter, hearing of this, exclaimed 
with tears in his eyes, " Alas ! I have civilised my 
own subjects ; I have conquered other nations ; yet 
have 1 not been able to civilise or to conquer myself." 
— CJieever. 

5025. SELF-DECEPTION, Instance of. Louis 

XV., in his disgusting depravity, exposed himself 
to the smallpox, then the dread of all society. 
Though flattered for a time into the belief that 
there was no danger, he was at length undeceived, 
but owing to the prevalence of court intrigue it 
was at the latest possible moment. He caused his 
guilty companions to be sent away, telling them 
that he would recall them should he recover from 
his disorder. Just before dismissing one of the 
most degraded among them, he said, " I would fain 
die as a believer, and not as an infidel. I have 
been a great sinner, doubtless ; but I have ever 
observed Lent with a most scrupulous exactitude; I 
have caused more than a hundred thousand masses 
to be said for the repose of unhappy souls ; I have 
respected the clergy, and punished the authors of 
all impious works ; so that I flatter myself I have 
not been a very bad Christian." 

5026. SELF-DENIAL, a means of discipline. 

Napoleon, when about fifteen years of age, was in 
the military school at Paris. He complained to the 
superintendents of the sckool about its arrangements. 
He said the fare of the scholars was too luxurious. 
It could not prepare them for the hardships of the 
camp. He urged that, instead of having two courses 
a day, they should have ammunition, bread and 
soldiers' rations, and that they should be compelled 
to mend and clean their own stockings and shoes. 
He chose what was painful to what was pleasant. 
And because he did so, he was able hereafter to 
trample upon those peoples and monarchs who 
accounted pleasure the end of life, whose great 
desire was to avoid pain. Only when he encountered 
men who had learned, as he had, to claim dominion 
over circumstances, to endure suffering for the sake 
of a higher end, could that strength which he had 
won through his asceticism be broken. — Maurice's 
Conscience {abridged.) 

5027. SELF-DENIAL, Example of. When, on a 

journey through a forest, he came one night to a 
hut where there was a single bed, Oppius being 
unwell, Caesar gave it up to him, and slept on the 
gr oun d. — Frou.de. 

5028. SELF-DENIAL, for Christ. The Rev. 



Henry Townley is said to have been passionately 
fond of music, and played the violin, not only with 
considerable skill, but greatly to his own delecta- 
tion. Por his own instrument he gave £120. Bat 
when his purpose was fixed to enter the ministry 
he deliberately laid it aside, and never touched it 
as long as he lived. He did not judge it wrong to 
play, but he suspected that an innocent amusement 
might become a snare to himself and a danger to 
others ; " for if," said he, " the shepherd fiddles the 
flock will take license to dance." The violin, I 
believe, was subsequently sold for £80, which was 
given to the Bible Societ} r in some special emergency, 
and at the same time Mrs. Townley sold her jewels 
for the same reason. 

5029. SELF-DENIAL, for Christ. A few years 
ago, in the United States of America, a young 
woman of taste and genius burst into sudden and 
great celebrity as a brilliant writer in the periodical 
literature of the day. After a youth of constant 
and oppressive struggle she found herself at length 
an object of admiration and envy throughout her 
native land. The world was all before her ; the 
ball was at her foot. Fanny Forester's troubles 
were over and her fortune made ; she has reached 
the throne at last, and may now sit as a queen in 
the highest circles of American society. The fashion- 
able world had no sooner recognised and accepted 
their favourite than rumours began to spread, 
muffled at first, but anon breaking out in clear 
tones and distinct articulation, that their chosen 
heroine had consented to become the wife of Judson, 
now far advanced in life, and to plunge with him 
into the darkest heart of heathendom, there to burn 
her life-lamp down to the socket, learning a barbar- 
ous language, taming a cruel race, and contending 
with a pestilential climate, all that she might make 
known the love of Jesus to an uncivilised and 
idolatrous nation. To Burmah she went, did and 
bore her Saviour's will there till life could hold out 
no longer, and then came home to die. "The 
woman is mad ! " rang from end to end of America, 
echoing and re-echoing through the marts of trade 
and the salons of fashion — ''The woman is mad !" 
Herself taught the Word and the thought, and like 
the liberated Hebrews in the wilderness, consecrated 
what she had borrowed from the Egyptians to the 
service of the Lord. She wrote and published an 
essay on "The Madness of the Missionary Enter- 
prise," in which she effectively turned the money- 
making and pleasure-loving world of her own people 
upside down. The missionary cleared herself and 
her cause, leaving the imputation of madness lying 
on the other side. — Arnot. 

5030. SELF-DENIAL, Fruits of. It is related 
of a wealthy Philadelphian who has been dead these 
many years that a young man came to him one day 
and asked for help to start in business. "Do you 
drink ? " inquired the millionaire. " Occasionally." 
" Stop it ! stop it for a year, and then come and 
see me." The young man broke off the habit at 
once, and at the end of the year again presented him- 
self. " Do you smoke ? " asked the great man. "Yes, 
now and then." "Stop it ! stop it for a year, and 
then come and see me." The young man went away 
and cut loose from the habit, and after worrying 
through another twelve months once more faced the 
philanthropist. " Do you chew ? " " Yes." " Stop 
it ! stop it too for -a year, and then come and see 
me." But the° young man never called again. 



SELF-DENIAL 



( 527 ) SELF-FORGETFULNESS 



When some one asked him why he didn't make one 
more effort he replied, "Didn't I know what he 
was driving at ? He'd have told me, that as I 
had stopped chewing, drinking, and smoking, I must 
have saved enough money to start myself." 

5031. SELF-DENIAL, Influence of. Powell 
Buxton used to ridicule his eldest sister for refus- 
ing to eat slave-grown sugar ; but he adds, in men- 
tioning this, that "her doing so made me think." — 
Life of Fowell Buxton. 

5032. SELF-DENIAL, Instance of. A Silesian 
girl, whilst her neighbours and family were contri- 
buting in different ways to the expenses of the war 
to resist the French, was for some time in the 
greatest distress at her inability to manifest her 
patriotism, as she possessed nothing which she 
could dispose of for that purpose. At length the 
idea struck her that her hair, which was of great 
beauty, and the pride of her parents, might be of 
some value ; and she accordingly set off one morn- 
ing privately for Breslau, and disposed of her 
beautiful tresses for a couple of dollars. The hair- 
dresser, however, with whom she had negotiated 
the bargain, being touched with the girl's conduct, 
reserved his purchase for the manufacture of brace- 
lets and other ornaments ; and as the story became 
public, he, in the end, sold so many that he was 
enabled, by the maiden's locks alone, to subscribe a 
hundred dollars to the exigencies of the State. 

5033. SELF-DENIAL, Mistaken and unnatural. 

It is said that St. Francis Xavier, on his way to 
leave Europe for ever, passed by the abode of his 
aged mother without stopping, conceiving that he 
did God service in denying himself the melancholy 
consolation of a last farewell. — Sir Walter Scott 

5034. SELF-DENIAL, the first law of grace. 

A number of ministers were once dining together 
after an ordination, and when one of them seemed 
unduly attentive to the good things before him he 
met with the approval of the host, who said, " That's 
right ! to take care of self is the first law of nature." 
"Yes, sir," said an old minister sitting near, in reply ; 
»' but to deny self is the first law of grace."— G. B. 

5035. SELF-DENIAL, the sign of a Christian. 

The devil once met a Christian man, and said, " Thou 
6ayest I am a servant of God. What doest thou 
more than I do ? You say that you fast ; so do I. 
I neither eat nor drink." He went through a whole 
list of sins, of which he said he was clear, but at 
last the Christian said, " I do one thing thou never 
didst. I deny myseK" There was the point in 
which the Christian came out. — Spurgeon. 

5036. SELF-DEPENDENCE, Extreme. There is 
a famous speech recorded of an old horseman 
thoroughly characteristic of the Teuton. " I believe- 
neither in idols nor demons," said he ; "I put my 
sole trust in my own strength of body and soul." — 
Smiles. 

5037. SELF-DEPRECIATION, Extreme. Eti- 
quette requires that in Chinese conversation each 
should compliment the other, and everybody be- 
longing to him, in the most laudatory style, and 
depreciate himself, with all pertaining to him, to 
the lowest possible point. The following is no 
exaggeration, though not the precise words : — 
"What is your honourable name!" "My insig- 



nificant appellation is Wong." "Where is your 
magnificent palace?" "My contemptible hut is 
at Suchou." " How many are your illustrious 
children?" "My vile, worthless brats are five." 
"How is the health of your distinguished spouse ?" 
"My mean, good-for-nothing old woman is well." 

5038. SELF-DISSATISFACTION, a spur. "Dur- 
ing the nine years that I was his wife," says the 
widow of the great artist Opie, " I never saw him 
satisfied with one of his productions ; and often, very 
often, have I seen him enter my sitting-room, and 
throwing himself in an agony of despondence on the 
sofa, exclaim, 'I never never shall be a painter as 
long as I live ! ' " It was a noble despair, such as 
is never felt by the self-complacent daubers of sign- 
boards, and it bore the panting aspirant up to one 
of the highest niches in the artistic annals of his 
country. The selfsame dissatisfaction with present 
attainments is a potent force to bear the Christian 
onward to the most eminent degree of spirituality 
and holiness. — Spurgeon. 

5039. SELF-EXAMINATION, Constant. One 

of the holiest of the Church's saints, St. Bernard, 
was in the habit of constantly warning himself by 
the solemn query, " Bernarde, ad quid vcniste ? " — 
" Bernard, for what purpose art thou here ? " Self- 
examination could assume no more searching form. 
— Canon Farrar. 

5040. SELF-EXAMINATION, its right office. A 

Highlander who purchased a barometer under a mis- 
taken idea of its purpose, complained that he could 
I not see that it had made any improvement in the 
weather ; and those who use signs and evidences for 
an intent which they will never answer will be sure 
to complain that their faith is not increased, though 
they are always practising self-examination. Yet 
a barometer has its uses, and so have evidences of 
grace. To feel the pulse is an admirable thing ; the 
mistake is to put this in the place of strengthening 
food or tonic medicine. — Spurgeon. 

5041. SELF-FORGETFULNESS, at the loss of 
others. Turenne was surveying from an eminence 
the deposition of the hostile army, when he was 
struck by a cannon-ball, which also cut off the arm 
of an officer who was near him. The son of that 
officer ran to his father's aid, and shed over him a 
flood of tears. " It is not for me, my son, that you 
ought to weep," said the wounded officer, " but for 
that great man whom France has lost." — Br. Fish. 

5042. SELF-FORGETFULNESS, in pain. Dr. 

Arnold gives, in one of his letters, an account of a 
saintly sister. For twenty years, through some dis- 
ease, she was confined to a kind of crib ; never once 
could she change her position for all that time. 
" And yet," he says, " I never saw a more perfect 
instance of the power of love and of a sound mind. 
For twenty years she adhered to her early-formed 
resolution of never talking about herself." 

5043. SELF-FORGETFULNESS, in preaching. 

A converted Parisian operative, a man of a wilful 
but frank disposition, full of energy and spirit, who 
had often spoken with great success at the clubs 
composed of men of his own class, was asked by the 
preacher who had led him to God to inform him by 
what instrumentality he, who had once been so far 
estranged from religion, had eventually been re- 
stored to the faith. "Your doing so," said his in- 



SELF-FORMATION ( 528 ) SELF-KNOWLEDGE 



terrogator ,"may be useful to me in my efforts to 
reclaim others." " I would rather not," replied he, 
" for I must candidly tell you that you do not figure 
very conspicuously in the case." " No matter," said 
the other, " it will not be the first time that I have 
heard the same remark." " Well, if you must hear 
it, I can tell you in a few words how it took place. 
A good woman had pestered me to read your 
little book — pardon the expression, I used to speak 
in that style in those days. On reading a few 
pages I was so impressed that I felt a strong desire 
to see you. "I was told that you preached in a 
certain church, and I went to hear you. Your 
sermon had some further effect upon me ; but, to 
speak frankly, very little ; comparatively, indeed, 
none at all. What did much more for me was your 
open and simple and good-natured manner, and, 
above all, your ill-combed hair ; for I have always 
detested those priests tchose heads remind one of a 
hairdresser's assistant; and I said to myself, 'That 
man forgets himself on our behalf, we ought, there- 
fore, to do something for his sake.' Thereupon I 
determined to pay you a visit, and you bagged me. 
Such was the beginning and end of the affair." — 
Abb6 Mullois. 

5044. SELF-FORMATION, Passion of. Bayard 
Taylor, the American traveller, lecturer, poet, when 
he was but three-and-twenty years of age wrote 
these words — "I will become the sculptor of my own 
mind's statue ; " and you cannot read his biography 
without seeing that the hammer and chisel were 
often in his hands, and that he was trying to hew 
himself into shape, to frame himself into corre- 
spondence with his ideal. In his " Memoirs " Mark 
Pattison says of himself — " I have really no history 
but a mental history. ... I have seen no one, 
known none of the celebrities of my own time 
intimately or at all, and have only an inaccurate 
memory of what I hear. All my energy was directed 
upon one end — to improve myself to form my own 
mind, to sound things thoroughly, to free myself 
from the bondage of unreason and the traditional 
prejudices which when I began first to think con- 
stituted the whole of my intellectual fabric." — 
Samuel Cox, D.D. 

5045. SELF-GLORIFICATION, a disqualifica- 
tion for God's work. Dare any of us say with the 
French King, l 'L'etat c'est moi" — "The State is 
myself" — "7 am the most important person in the 
Church V If so, the Holy Spirit is not likely to use 
such unsuitable instruments ; but if we know our 
places, and desire to keep them with all humility, He 
will help us, and the Churches will flourish beneath 
our care. — Spur g eon. 

5046. SELF-HELP, enforced. A young man 
stood listlessly watching some anglers on a bridge. 
He was poor and dejected. At last, approaching a 
basket filled with fish he sighed, " If now I had these 
I would be happy. I could sell them and buy food 
and lodgings." " I will give you just as many, and 
just as good," said the owner, who chanced to 
overhear his words, " if you will do me a trifling 
favour." "And what is that ? " asked the other. 
" Only to tend this line till I come back ; I wish to 
go on a short errand." The proposal was gladly 
accepted. The old man was gone so long that the 
young man began to get impatient. Meanwhile the 
fish snapped greedily at the hook, and the young 
man lost all his depression in the excitement of 



pulling them in ; and when the owner returned he 
had caught a large number. Counting out from 
them as many as were in the basket, and present- 
ing them to the young man, the old fisherman said, 
" I fulfil my promise from the fish you have caught, 
to teach you, whenever you see others earning what 
you need, to waste no time in foolish wishing, but 
cast a line for yourself." 

5047. SELF-HELP, to be encouraged. An emi- 
nent teacher said, " J am trying to make myself use- 
less ; that is, of course, I am trying to carry forward 
my pupils to a point where they can do without my 
help — can be teachers unto themselves." So the 
physician, so the parent, so the good ruler. And 
eminently so the faithful and wise minister. 

5048. SELFISHNESS, Extreme. It is recorded 
of a venison and turtle fed alderman of London 
that, on being importuned for alms by a starving 
woman in the street, he exclaimed, " Go away, my 
good woman ; you don't know how you distress me. 
I'd give ten pounds to have your appetite ! " 

5049. SELFISHNESS, in so-called Christians. 

The Emperor Constantine said to one who was 
dissatisfied with every church he had attended, 
"Some are so supremely selfish that they would 
construct a special heaven for themselves and their 
friends. " — Milner. 

5050. SELFISHNESS, Natural and spiritual. I 

was as much struck, when I travelled in England, 
with the stinginess of the people there, in respect of 
their gardens, as with anything else. It was after- 
wards explained to me as owing partly to con- 
ditions of climate and partly to the notions of the 
people. I travelled two miles along a park shut in 
by a fence, that was probably twelve feet high, of 
solid brick, and coped with stone. On the other 
side were all sorts of trees and shrubs, and though 
I was skirting along within a few feet of them I 
could not see a single one of them. There were fine 
gardens in which almost all the fruits in the werld 
were cultivated either under glass or against walls 
or out in the open air ; and a man might smell 
something in the air, but what it came from he had 
to imagine. There were plants and shrubs droop- 
ing to the ground with gorgeous blossoms, and there 
might just as well as not have been an open iron 
fence, so that every poor beggar child might look 
through and see the flowers, and feel that he had 
an ownership in them, and congratulate himself, and 
say, " Are not these mine ? " Oh ! I like to see the 
little wretches of the street go and stand before a 
rich man's house, and look over into his grounds, 
and feast their eyes on the trees, and shrubs, and 
plants, and piebald beds, and magnificent blossoms, 
and luscious fruit, and comfort themselves with the 
thought that they can see everything that the rich 
man owns ; and I like to hear them tell what they 
would do if they were only rich. And I always feel 
as though, if a man has a fine garden, it is mean for 
for him to build around it a close fence, so that 
nobody but himself and his friends can enjoy it. 
But oh ! it is a great deal meaner, when the Lord 
has made a garden of Eden in your soul, for you to 
build around it a great dumb wall so close and so 
high that nobody can look through it or over it, and 
nobody can hear the birds singing in it. — Bcecher. 

5051. SELF-KNOWLEDGE, and nature. It is 

a subtle and profound remark of Hegel's, that the 



SELF-KNO W LEDGE 



{ 529 ) 



SELF-SACRIFICE 



fiddle which the Sphinx, the Egyptian symbol for 
the mysteriousness of Nature, propounds to Edipus 
is only another way of expressing the command of 
the Delphic oracle, "Know thyself." And when 
the answer is given the Sphinx casts herself down 
from her rock. When man does know himself, the 
mysteriousness of Nature and her terrors vanish 
also ; and she too walks in the light of knowledge, 
of law, and of love. — Julius C. Hare. 

5052. SELF-KNOWLEDGE, Importance of. He 

(Socrates) did occupy himself with physics early in 
his career. In after-life he regarded such specu- 
lations as trivial. "I have not leisure for such 
things," he is made to say by Plato ; "and I will 
tell you the reason ; I am not yet able, according 
to the Delphic inscription, to know myself ; and it 
appears to me very ridiculous, while ignorant of 
myself, to inquire into what I am not concerned 
in." — G. H. Lewes. 

5053. SELF-RIGHTEOUSNESS, Instance of. 
Rabbi Simeon, son of Jochai, said, " The world is 
not worth thirty righteous persons such as our father 
Abraham. If there were only thirty righteous per- 
sons in the world, I and my son should make two 
of them ; and if there were only twenty, I and my 
son should be of the number ; and if there were only 
ten, I and my son would be of them ; and if there 
were only five, I and my son would be of the five ; 
and if there were but two, I and my son would be 
those two ; and if there were but one, myself should 
be that one." — Bcresith Rabbi. 

5054. SELF-SACRIFICE, A boy's. The roof of 

Bridgenorth Church was being repaired, when two 
boys from the adjoining grammar-school went in. 
The coast being clear — for the workmen had all 
gone off to dinner — they climbed the ladders, got on 
the scaffolding, and had a fine scamper in and out 
amongst the rafters. At length, when it was nearly 
time for the men to return to their work, a plank, 
loosened by their scampering about, happened to 
give way. In falling, the younger of the boys 
managed to lay hold of a beam, whilst the elder 
saved himself by catching the younger by the legs. 
And there they hung, hoping each moment that the 
workmen might return and release them from their 
perilous position ; but still they came not. After a 
time the elder thought he perceived signs of the 
younger's relaxing his grasp of the beam, and at 
once he asked him if he thought he could hold on 
ten minutes longer if freed from his weight. After 
a few moments' hesitation he faintly said that he 
thought he could. Then the elder boy sent a mes- 
sage to his mother, said " Good-bye ! " and loosed his 
hold of his companion. There was heard a dull thud 
on the floor of the church, and all was over. Shortly 
afterwards the workmen returned to their work, and 
rescued the younger and survivor from his perilous 
position. Death comes amid our play. Greater 
love hath no man than this, that he lay down his 
life for his friend. — Preachers Promptuary of Anec- 
dote. 

5055. SELF-SACRIFICE, A noble. Caius Grac- 
chus, who was the idol of the Roman people, having 
carried his regard for the lower orders so far as to 
draw upon himself the resentment of the nobility, 
an open rupture ensued ; and the two extremities of 
Rome resembled two camp?, Opimius the consul on 
one sidej and Gracchus and his friend Fulvius on 



the other. A battle ensued, in which the consul, 
meeting with more vigorous resistance than he ex- 
pected, proclaimed an amnesty for all those who 
should lay down their arms, and at the same time 
promised to pay for the heads of Gracchus and 
Fulvius their weight in gold. This proclamation 
had the desired effect. The populace deserted their 
leaders ; Eulvius was taken and beheaded ; and 
Gracchus, at the advice of his two friends, Licinius 
Crassus, his brother-in-law, and Pomponius, a Roman 
knight, determined to flee from the city. He passed 
on his way through the centre of the city, and 
reached the bridge Sublicius, where his enemies, 
who pursued him close, would have overtaken and 
seized him if his two friends had not opposed their 
fury ; but they saw the danger he was in, and they 
determined to save his life at the expense of their 
own. They defended the bridge against all the 
consular troops till Gracchus was out of their reach ; 
but at length, being overpowered by numbers and 
covered with wounds, they both expired on the 
bridge which they had so valiantly defended. — 
Biblical Treasury. 

5056. SELF-SACRIFICE, and self-denial. The 
mortar with which the swallow builds is the mud 
from cart-wheels, sides of wells, and such-like places. 
This it makes more adhesive by moistening it with 
its own saliva. As the bird parts with a portion of 
its own substance to cement its nest, so should we 
be prepared to give up, not that which costs us 
nothing, but which may involve much self-denial 
and self-sacrifice on our part, that which we love 
and cherish most, as Abraham was prepared to 
offer up Isaac at the bidding of God. — Rev. H. 
MacMdlan. 

5057. SELF-SACRIFICE, Effects of. A clergy- 
man, after winning the highest honours at Oxford, 
volunteered to go to India, and there undertook the 
presidency of the college at Agra for training 
native missionaries. When the fort of that city 
was closed, in immediate expectation of a siege by 
the mutineers, five hundred native Christians, many 
of whom were members of his own congregation, 
came beneath its walls, entreating to be permitted 
to take refuge there. The Governor feared that the 
supply of provisions would prove totally inadequate 
to meet the wants of the members already within 
the walls, and thought it was his duty to refuse 
admission. "Then," said the faithful pastor, "/ 
will go out and perish with them. They shall not 
be left as sheep without a shepherd in their hour of 
peril." But before he could fulfil the word the 
eloquence of the intended self-sacrifice had prevailed, 
and the Governor ordered the gates to be thrown 
open, saying, "Mr. French has saved the native 
Christians." — Miss Marsh. 

5058. SELF-SACRIFICE, illustrated. I never 
understood Christ's emphasis upon self-sacrifice till 
I had a dear friend shot within an inch of his heart 
with a double charge of pigeon-shot. The case was 
desperate. A messenger was sent in great haste to 
bring a famous surgeon from a neighbouring city. 
But the gruff old man refused to come. "You 
must bleed him to death to save his life," was all 
he would say. And so we did bleed him to the 
very edge of death, and saved his life. I under- 
stood then what Christ meant by, "He that would 
■save his life must lose it." — Rev. E. P. Powell. 

5059. SELF-SACRIFICE, Instance of. It wa» 

2 L 



SELF-SACRIFICE 



( 530 ) 



SELF- WA TCHFULNESS 



at the relief of Lucknow, in the terrible Indian 
Mutiny. Some English troops were holding a 
building opposite to a strongly garrisoned post of 
the enemy. An attack on this post had just been 
made, and had failed. Suddenly some one came 
in with the news that an English soldier was lying 
out in the open, wounded but still alive. " Who's 
coming with me?" cried a young officer, who after- 
wards received the Victoria Cross from the Queen's 
hands for his bravery. Two gallant artillerymen 
volunteered, and these three, with the lieutenant 
who had brought the news, went out into the open ; 
across a road, over a ditch, then across a piece of 
open ground, then over a wall, and there in an 
orchard they found the wounded man. He was 
still alive, and by his side was a brave lad belong- 
ing to the band of the 23rd Fusiliers. He had gone 
out with the "dholies" for the wounded, and in 
returning he had found the man lying there alone. 
Instead of seeking his own safety, he had stayed 
by the man until found there by the party of four. 
The wounded man was got under shelter again, 
and not one of the six received a single wound. — 
Biblical Treasury. 

5060. SELF-SACRIFICE, necessary. Pousa, 
the Chinese potter, being ordered to produce some 
great work for the Emperor, tried long to make it, 
but in vain. At length, driven to despair, he threw 
himself into the furnace, and the effect of his self- 
immolation on the ware, which was then in the fire, 
was such, that it came out the most beautiful piece 
of porcelain ever known. So in Christian labour, it 
is self-sacrifice that gives the last touch and excel- 
lence and glory to our work. 

5061. SELF-SACRIFICE, Noble. A sad interest 
attaches to the island of Molokai. It is the leper 
settlement, and to it all the victims of this terrible, 
loathsome, and incurable disease, unhappily so pre- 
valent in the Hawaiian archipelago, are sent, in 
order to prevent the spread of the contagion. A 
French priest has nobly devoted himself to the 
religious and secular instruction of the lepers, and up 
to the present time has enjoyed complete immunity 
from the disease ; but even if he escapes this danger 
he can never return to his country and friends. — 
A Voyage in " The Sunbeam." 

5062. SELF-SACRIFICE, recognised. There is 
a pathetic story in the Youth's Companion of a 
young girl, beautiful, gay, full of spirit and vigour, 
who married and had four children. In course of 
time the husband died penniless, and the mother 
made the most heroic efforts to educate the children. 
She taught school, painted, sewed, and succeeded 
in sending the boys to college and the girls to a 
boarding-school. The story concludes: — "When 
they came home, pretty, refined girls and strong 
young men, abreast with all the new ideas and tastes 
of their time, she was a worn-out, commonplace old 
woman. They had their own pursuits and com- 
panions. She lingered among them for two or three 
years, and then died, of some sudden failure in the 
brain. The shock woke them to a consciousness of 
the truth. They hung over her, as she lay uncon- 
scious, in an agony of grief. The oldest son, as he 
held her in his arms, cried, 4 You have been a good 
mother to us ! ' Her face coloured again, her eyes 
kindled into a smile, and she whispered, 'You 
never said so before, John.' Then the light died 
out, and she was gone." 



5063. SELF-SEEKING. A certain King had a 
minstrel whom he commanded to play before him. 
It was a clay of high feasting ; the cups were flow- 
ing, and many great guests were assembled. The 
minstrel laid his fingers among the strings of his 
harp, and woke them all to the sweetest melody, 
but the hymn was to the glory of himself. It was 
a celebration of the exploits of song which the bard 
had himself performed, and told how he had excelled 
high-born Hoel's harp and emulated soft Llewellyn's 
lay. In high-sounding strains he sang himself and 
all his glories. When the feast was over the harper 
said to the monarch, " O King, give me thy guerdon ; 
let the minstrel's mede be paid." Then the monarch 
replied, " Thou hast sung unto thyself; pay thyself. 
Thine own praises were thy theme ; be thyself the 
paymaster." The harper cried, "Did I not sing 
sweetly ? O King, give me thy gold." But the 
King answered, " So much the worse for thy pride, 
that thou shouldst lavish such sweetness upon thy- 
self. Get thee gone, thou shalt not serve in my 
train." 

5064. SELF-SEEKING, condemned. An ancient 
bishop (Ivo) met a woman one day of solemn and 
thoughtful mien, carrying in one hand a vessel of 
fire, and in the other a vessel full of water. He 
asked her what it was for. She said the fire she 
carried in the one was to burn up heaven, and the 
water she carried in the other was to extinguish 
hell, in order that men might serve the Saviour, 
not from the love of heaven, nor from the fear of 
hell, but out of love to Christ. — Dr. Gumming. 

5065. SELF-SEEKING, End of. Parker, Bishop 
of Oxford, being asked by an acquaintance what 
was the best body of divinity, answered, "That 
which can help a man to keep a coach and six 
horses." — Clerical Anecdotes. 

5066. SELF-SURRENDER, the beginning of a 
new life. Horace Bushnel was a teacher in Yale 
College at a time of a religious awakening there, 
and although not an infidel, was greatly disturbed 
by doctrinal unrest. He was passing through that 
tumultuous period known in the experience of most 
diligent inquirers in which he could raise more 
questions than he could answer. His pupils were pro- 
foundly affected by the religious movement, and it 
caused him extreme pain that he seemed to stand 
in the way of the reformation of his own scholars. 
He paced up and down his room meditating on his 
personal duty, and finally came to this proposition : — 
" I have perfect confidence that there is a distinction 
between right and wrong ; am I willing to throw my- 
self over the line between the wrong and the right, 
toward the side of the right, and hereafter conse- 
crate myself irrevocably, utterly, affectionately, to 
the following of the best religious light I possess ? " He 
knelt down. He consecrated himself to the per- 
formance of all duty known to him. He rose with 
a forehead white and the light of a star in his soul. 
Were all his doubts dissipated at an instant's 
notice ? Not at all. But they were like the mighty 
pines on the mountain-tops after the lightning has 
smitten them. They do not fall, but they cease to 
grow. They are no longer trees ; they are timber. 
He went on and on until he came to be a prince 
with God, one of the leaders of religious thought, 
one of the most spiritually-minded of theologians. — 
Rev. Joseph Cook {condensed). 

5067. SELF-WATCHFULNESS, Daily. A friend 



SELF 



( 53'. ) 



SEPARATION 



once -asked an aged man what caused him so often 
to complain of pain and weariness in the evening. 
"Alas!" said he, "I have everyday so much to 
do ; for I have two falcons to tame, two hares to 
keep from running away, two hawks to manage, a 
serpent to confine, a lion to chain, and a sick man 
to tend and wait upon." " Why, you must be joking," 
said his friend ; "surely no man can have all these 
things to do at once." " Indeed, I am not joking," 
said the old man ; " but what I have told you is the 
sad and sober truth ; for the two falcons are my two 
eyes, which I must diligently guard, lest something 
should please them which may be hurtful to my 
salvation ; the two hares are my feet, which I must 
hold back lest they should run after evil objects, and 
walk in the ways of sin ; the two hawks are my two 
hands, which I must train and keep to work in order 
that I may be able to provide for myself and for my 
brethren who are in need ; the serpent is my tongue, 
which I must always keep in with a bridle, lest it 
should speak anything unseemly ; the lion is my 
heart, with which / have to maintain a continual 
fight in order that vanity and pride may not Jill it, 
but that the grace of God may dwell and work 
there ; the sick man is my whole body, which is 
always needing my watchfulness and care. All this 1 
daily wears out my strength." — Preacher's Promp- 
tuary of Anecdote. 

5068. SELF, Worth of. General Fisk says that 
he once stood at a slave-block where an old 
Christian minister was being sold. The auctioneer 
said of him, " What bid do I hear for this man ? 
He is a very good kind of a man ; he is a minister." 
Somebody said, " Twenty dollars " (he was very old, 
and not worth much) ; somebody else, " Twenty- 
five," "Thirty," "Thirty-five," "Forty." The aged 
Christian minister began to tremble ; he had ex- 
pected to be able to buy his own freedom, and he 
had just seventy dollars, and expected with the 
seventy dollars to get free. As the bids ran up 
the old man trembled more and more. "Forty," 
"Forty-five," "Fifty," "Fifty -five," "Sixty," "Sixty- 
five." The old man cried out, " Seventy." He was 
afraid they would outbid him. The men around 
were transfixed. Nobody dared bid ; and the 
auctioneer struck him down to himself — " Done — 
done- ! " — Talmage. 

5069. SENSES, Failure of. Very beautiful is 
the simile used by a departed authoress — Mrs. 
Gaskell — when, alluding to the decay of sight and 
hearing which is natural to extreme old age, she 
remarks that God acts towards His feeble servants 
as a tender mother does towards her child as the 
time for rest approaches ; she draws the curtain 
to shut out the light, and stills every sound in the 
chamber, that, the outer world excluded, her be- 
loved may more quietly sink into sweet sleep. " So 
He giveth His beloved sleep." When the memory, 
from a failure of one or more of the senses, ceases 
to retain its grasp upon what were once objects of 
interest, what is it but the same loving Parent 
gently taking from the child the toys of life's day 
as the evening shadows fall around, and laying 
aside whatever might keep the mind restless and 
awake?— A. L. 0. E. 

5070. SENSES, how they deceive. When Lord 
Anson published his voyage round the world, one 
of the sailors is reported to have said, " What a liar 
that captain of ours is ! I went with him all the 



way, and I declare all the way it was as flat as this 
bit of earth here." — Paxton Hood. 

5071. SENSES, may be deceived. There is 
more meaning and philosophy than at first sight 
appears in Coleridge's answer to Lady Beaumont, 
when she asked him whether he believed in ghosts 
" Oh no, Madam, / have seen too many to believe in 
tlxem" He had sense enough to see that his senses 
had been deceived. — Horace Smith. 

5072. SENSES, Slave of. " Ede, bibe, hide, post 
mortem nulla voluptas" — an inscription found to 
this hour on the tombstone of a Roman Epicurean 
in the Vatican. — Van Doren. 

5073. SENSUALITY, Dislike to. His (Antis- 
thenes') contempt of all sensual enjoyment was 
expressed in his saying, "/ would rather be mad 
than sensual." — G. H. Leives. 

5074. SENSUALITY, of priests. In his "Acts 
and Monuments " Foxe tells of a council of French 
bishops which met at Avignon in 1540 for the pur- 
pose of devising the best means of encompassing the 
ruin of the Lutherans of Merindol. After they had 
dined, says the martyrologist. they fell to dancing, 
playing at dice, and such other pastimes as are 
commonly wont to be frequented at the banquets 
and feasts of these holy prelates. After this they 
walked abroad to solace themselves, and to pass 
the time till supper. As they passed through the 
streets, every one leading his minion upon his arm, 
they saw a man who sold base images and pictures, 
with filthy rhymes and ballads annexed to the same, 
to move and stir up the people to whoredom and 
knavery. All these goodly pictures were bought up 
by the bishops, which were as many as a mule could 
well carry ; and if there were any obscure sentence 
or hard to understand in those rhymes or ballads, 
the same these learned prelates did readily expound, 
and laughed pleasantly thereat. 

5075. SENTIMENT, must not interfere with 
duty. When Frederick the Great was leading his 
little army to overthrow the Austrians in the field 
of Leuthen he heard the sound of loud singing, 
and asked what it was. The answer was, " The 
soldiers, as they march, are singing Luther's hymn, 
' Ein' feste Burg ist unser Gott ' (' Our God is a strong 
city'). They can't fight without." "Very well," 
he said ; " as much psalm-singing as they like, pro- 
vided they fight." 

5076. SEPARATION, A last. Three-quarters 
of a century ago there were bloody times in France. 
So many were killed that in some places the streets 
ran with blood. In one village the soldiers made 

I use of a shocking plan ; they bade all the people 
come out of their houses and stand on the green, 
that they might look at them, and decide who were 
to be shot and who were to be saved. A path ran 
across the green ; and as the soldiers made up their 
minds what to do with one and another, they put 
those who were to be saved on the right side of the 
path, and those they meant to kill were sent to the 
left. When all were thus parted the soldiers made 
those on the left side stand in rows, ten abreast ; 
and loading their own guns, they stood a little way 
off from their unhappy victims, and fired at them 
till all were killed. The shrieks of the wounded 
before they were quite dead, the streaming of blood, 
the agony of their poor friends, who stood on the 



SEPARATION 



( 532 ) 



SERMON 



other side of the path, but did not dare to stir for 
their help, were more horrible than pen can tell or 
mind conceive. A day is coming when we shall all 
be parted on two sides ; not by man, but by God. 
He will put on His left hand those who have 
served Satan, and His own dear servants and chil- 
dren on His right. If you care to know which side 
you shall be on then, you must look to it which side 
you join now. — Preacher's Lantern. 

5077. SEPARATION, between good and evil. 

The Rev. Dr. Witherspoon, formerly president of 
Princeton College, America, was once on board a 
packet-ship, where, among other passengers, was a 
professed Atheist. This unhappy man was very 
fond of troubling every one with his peculiar belief, 
:md of broaching the subject as often as he could 
get any one to listen to him. He did not believe 
in a God and a future state, not he ! By-and-by 
there came on a terrible storm, and the prospect 
was that all would be drowned. There was much 
consternation on board, but not one was so greatly 
frightened as the prof essed Atheist. In this extremity 
he sought out the clergyman, and found him in the 
cabin, calm and collected in the midst of danger, 
and thus addressed him, " O Doctor Witherspoon ! 
Doctor Witherspoon ! we are all going ; we have 
but a short time to stay. Oh how the vessel 
rocks ! We are all going ! Don't you think we are, 
Doctor ? " The Doctor turned to him with a solemn 
look, and replied in broad Scotch, "Nae doubt, nae 
doubt, man, we're a' ganging ; but you and I dinna 
gmg the same way." 

5078. SEPARATION, Man's, what it means. 

" I separate thee from the Church-militant," said 
the officiating bishop. " But thou canst not separate 
me from the ChurcJi-tHumpkant" replied Savonarola. 
Being asked by a priest if he met death with com- 
posure, he said, "Should I not willingly die for 
His sake who willingly died for me, a sinful man ? " 
To the inquiry if he had any statement to make 
before he died, he answered, " Pray for me, and tell 
my friends that they take no offence at my death, 
but continue in ray doctrine and in peace." Then, 
repeating the Apostles' Creed, he ascended the 
fatal ladder. — Newman Rail. 

5079. SEPARATION, of Christians. Two aged 
and feeble ministers met near the close of their 
earthly career. One was able to repeat from 
memory whole chapters and favourite hymns ; the 
other -to offer connected prayer. They shook hands 
previous to what proved their final separation for 
this life, one of them saying, in the most solemn, 
affecting, and collected manner, " Brother, we part 
at the footstool; we shall meet at the throne/" — 
L »if child (abridged). 

5080. SEPULCHRE, and the Church. An un- 
believer has said with a sneer, "It is upon an 
empty tomb that the Christian Church is founded." 
He might have said more on that point had he 
considered it longer, for it was on the discovery of 
the fact that the tomb was empty that Mary's trem- 
bling and bewildering love sprang into triumphant 
faith. 

5081. SERIOUSNESS, Incentive to. The godly 
Charles Simeon, of Cambridge, kept a portrait of 
the heroic missionary, Henry Martyn, hanging on 
the wall of his room. Looking up toward it, he 
would often say, " There ! See that blessed man ! 



What an expression of countenance ! No one looks 
at me as he does. He seems always to be saying 
to me, 1 Be serious; be in earnest; don't trifle.*" 
Then, bowing toward the benign, thoughtful face 
of Martyn, Simeon would add, "No, I won't, I 
won't trifle." — Dr. Cuyler. 

5082. SERIOUSNESS, looked upon as madness. 

The effects produced by Whitefield's first effort in 
the pulpit were such that a complaint was made to 
the bishop that he had driven fifteen persons mad 
with his first sermon ; and the bishop's reply was, 
that he " hoped the madness might not be forgotten 
before the next Sunday." — J. R. Andrews. 

5083. SERMON, A short. One morning, as two 
men near New York were going into the field, 
their attention was attracted by the long beard 
and shabby appearance of a man who was journey- 
ing along the way. One of the men, with an oath, 
asked, "Who is that?" The other, whose name 
was Barton, said, "From the description I have 
heard, I think it is Dow." The stranger then 
addressed them with a very courteous salutation, 
and said, "Gentlemen, did you ever hear Dow 
preach?" "No," was the reply. "Would you 
like to hear him preach? he continued. "Yes," 
was the answer. Lorenzo Dow then reverently 
removed his hat, and after prayer preached the 
following sermon: — "Gentlemen, you were born 
into the world naked ; you go through the world 
in trouble ; and if you do well, it will be well with 
you." He stopped, and in a moment was on his 
way to Mayville, and they saw him no more. But 
there was something in the fervency of his prayer 
and the manner in which he spoke, as he looked 
them in the eye, that caused the men to tremble. 
So deep was the impression made upon their minds, 
that they did not go into the field that morning to 
mow, as they had intended. " And though that was 
thirty-five years ago," says Mr. Barton, 4 it was the 
greatest sermon I ever heard. It is true we came 
into the world naked ; we brought nothing with 
us ; and though we may do the very best we can in 
this world, yet trouble is unavoidable. And I have 
thought a thousand times, if I could be found doing 
well, I can trust for the future that it will be well 
with me hereafter." 

5084. SERMON, Effects of. At a session of 
the General Synod of the Reformed Church Dr. 
Welch asked Mr. Bourne, "Do you remember, 
when your home was in Germantown, your preach- 
ing a sermon to young men in Dr. Stoughton's 
church in Sansom Street, Philadelphia, where there 
was an immense assembly present ? " "Yes, very 
well," said Mr. Bourne. " Have you that sermoja 
with you? " "Yes, here," putting his finger up to 
his head. " Will you preach it in my pulpit next 
Sabbath evening ? " " Where's your church ? " "In 
this street, sir." "Then I will do as you wish." 
The arrangement was made. On the Sabbath 
morning Dr. Welch, then in the height of his 
popularity, drawing large congregations, invited 
the great assembly to attend in the evening to hear 
the same sermon under which, more than twenty 
years ago, their pastor had been converted unto 
God. The church was thronged. Mr. Bourne 
preached the sermon. At the close Dr. Welch rose 
and told the congregation that they had now heard 
substantially the same sermon which was God's 
instrument whereby he had been brought to receive 



SERMON 



( 533 ) 



SERMONS 



Christ Jesus as his Saviour. Then, turning round, 
he addressed Mr. Bourne, and told him that when 
he preached "that sermon in Sansom Street church 
about twenty young men were hopefully brought 
to Christ, of which number I am one ; and nearly 
all of us have become ministers of the gospel of the | 
Blessed God." — Christian Age. 

5085. SERMON, in stone, A. The sculptor^ Dan- 
necker, whose famous statue of Christ stands in the 
gallery at Stuttgart, told a friend, with reference 
to this statue, that he had a strong desire to leave 
something that should immortalise him ; but in 
vain attempting to satisfy himself, travelled in 
Italy, but none of the splendid works he saw there 
seemed to reach his ideal. Then he devoted him- 
self to the study of the Gospels. At first he could 
see nothing in them but beautiful disjointed frag- 
ments, until one text became a keynote to him : 
" God manifest in the flesh." He became a devout 
Christian ; but the subject he had proposed to him- 
self seemed too great for him. Afterwards, bow- 
ever, he reflected that as others could preach and 
write on Christianity, which he could not do, he 
should do something to express his faith, and con- 
sequently determined to design the statue. — Life of | 
Mary Carpenter. 

5086. SERMON-MAKING, Insight into. I 

remember to have been tried rather sharply upon 
one occasion, and had I not been versed in im- 
promptu address I know nut how it would have 
sped with me. I was expected to preach in a cer- 
tain chapel, and there was a crowded congregation ; 
but I was not in time, being delayed by some 
blockade upon the railroad ; so another minister 
went on with the service, and when I reached the 
place, all breathless with running, he was already 
preaching a sermon. Seeing me appear at the front- 
door and pass up the aisle, he stopped and said, 
"There he is ; " and looking at me, he added, " I'll 
make way for you ; come up and finish the sermon." 
I asked him what was the text, and how far he had 
gone with it. He told me what the text was, and 
said he had just passed through the first head. 
Without hesitation I took up the discourse at that 
point, and finished the sermon ; and I should be 
ashamed of any man here who could not have done 
the same, the circumstances being such as to make 
the task a remarkably easy one. In the first place, 
the minister was my grandfather ; and in the second 
place, the text was : " By grace are ye saved through 
faith ; and that not of yourselves ; it is the gift of 
God." He must have been a more foolish animal 
than that which Balaam rode if at such a juncture 
he had not found a tongue. " By grace are ye 
saved," had been spoken of as indicating the source 
of salvation ; who could not follow by describing 
the next clause, "through faith," as the channd? 
One did not need to study much to show that 
salvation is received by us through faith. Yet on 
that occasion I had a further trial ; for when I 
had proceeded a little, and was warming to my 
work, a hand patted my back approvingly, and a 
voice said, " That's right — that's right ; tell them 
that again, for fear they should forget it." There- 
upon I repeated the truth ; and a little farther on, 
when I was becoming rather deeply experimental, 
I was gently pulled by my coat-tail, and the old 
gentleman stood up in front and said, "Now, my 
grandson can tell you this as a theory, but I am 
here to bear witness to it as a matter of practical 



experience ; I am older than he is, and I must give 
you my testimony as an old man." Then, after 
having given us his personal experience, he said, 
"There, now, my grandson can preach the gospel a 
great deal better than I can, but he cannot preach 
a better gospel, can he ? " — Spurgeon. 

5087. SERMON, Unpremeditated. Whilst stop- 
ping at a friend's house in Cornwall, after preaching, 
a person who bad attended the service observing 
to him that he had on that occasion surpassed his 
usual ability, and other individuals concurring in 
the opinion, Mr. Drew said, " If it be true, it is 
the more singular, because my sermon was entirely 
unpremeditated. I went into the pulpit designing 
to address you from another text, but looking upon 
the Bible, which lay open, that passage from which 
you heard me speak just now, ' Prepare to meet thy 
God, Israel,'' arrested my attention so forcibly as 
to put to flight my former ideas ; and though I had 
never considered the passage before, I resolved in- 
stantly to make it the subject of my discourse." — 
Life of Samuel Drew. 

5088. SERMONS, Brilliant but useless. Sir 

Astley Cooper, on visitiug Paris, was asked by the 
surgeon en chef of the empire how many times he 
had performed a certain wonderful feat of surgery. 
He replied that he had performed the operation 
thirteen times. " Ah, but, Monsieur, I have done 
him one hundred and sixty time. How many 
times did you save life ? " continued the curious 
Frenchman, after he had looked into the blank 
amazement of Sir Astley's face. " I," said the 
Englishman, "saved eleven out of the thirteen. 
How many did you save out of one hundred and 
sixty ? " " Ah, Monsieur, I lose dem all ; but de 
operation icas very brilliant." Of how many popular 
ministries might the same verdict be given ! Souls 
are not saved, but the preaching is very brilliant — 
Spurgeon. 

5089. SERMONS, Controversial. A Christian 
brother of some originality was once asked when 
coming out of church whether he had been edified 
by the sermon. He replied, " It was very fine and 
orthodox, and the minister seemed to be filled with 
holy indignation. First he made war upon the 
wicked Darwin, then the blows came down upon 
Haeckel and Schleiermacher. Thereupon he in- 
veighed against the spirit of the time and against 
certain abuses. But as for me and all the poor 
servant-girls, the workmen and the busy house wives, 
who had had quite a job to get ready for church, 
we were waiting for bread from heaven — and it never 
came. We had to go home a-hungering, and were 
poorer than we had been before." — Pastor Funcke. 

5090. SERMONS, How to compose. There were 
some features in the character of Massilion by no 
means of an ordinary kind. When he was once 
asked where a man like him, whose life was dedi- 
cated to retirement, could borrow his admirable de- 
scriptions of real life, he answered, " From the human 
heart ; however little we may examine it, we shall 
find in it the seeds of every passion. When I com- 
pose a sermon, I imagine myself consulted upon 
some doubtful piece of business. I give my whole 
application to determine the person who has re- 
course to me to act the good and proper part. I 
exhort him, I urge him, and I quit him not till he 
has yielded to my persuasion-." 



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5091. SERMONS, Long. The peculiar danger 
of advancing years is length of discourse. Two 
honoured brethren have lately fallen asleep whose 
later years were an infliction upon their friends. 
To describe one is to depict the other. He is so 
good and great, and has done such service, that you 
must ask him to speak. He expects you to do so. 
You make bold to propose that he will occupy 
only a few minutes. He will occupy those few 
minutes, and a great many more minutes, and your 
meeting will die out under his protracted periods. 
Your audience moves, all interest is gone, your 
meeting is a failure, and all through a dear old man 
whose very name is an inspiration. The difficulty 
is not to start these grand old men, but to stop them 
when started ; they appear to be wound up like 
clocks, and they must run down. This is a seductive 
habit to be guarded against when years increase : 
it may be wise to resolve upon being shorter as age 
inclines us to be longer. It would be a pity to 
shorten our congregation by lengthening our dis- 
course. — Spurgeon. 

5092. SERMONS. Long. Many of Barrow's 
sermons were of extraordinary length, and one of 
them, the Spital sermon, preached before the Lord 
Mayor of London and the Corporation, occupied 
three hours and a half in its delivery. Being asked, 
after he came down from the pulpit, if he was not 
tired, he replied, " Yes, indeed ; I began to be weary 
in standing so long." 

5093. SERMONS, must have the gospel in them. 

A friend called on the Rev. T. Charles, of Bala, on 
Sunday afternoon, September 11, 1814, after having 
been in church. "Well," said he, "how did you 

like Mr. M ? Was there enough of gospel in 

the sermon to save a sinner ? If not, it was of little 
consequence what was preached. I hope Bala 
people will never take up with anything short of 
that." 

5094. SERMONS, Reading. In reading the 
" Life of Bishop Shirley " of Sodor and Man, my 
eyes happened to fall on a passage describing a 
difficulty into which he fell by losing his sermon on 
his way to a country church. When the prayers 
were over and the psalm was nearly sung, he put 
his hand into his pocket for his manuscript, and to 
his dismay it was gone. There was no time to 
continue his search ; so he gave out a text, and 
preached, as he said, in dependence upon God, and 
never wrote a sermon afterwards. . . . Once I was 
tempted to take a book up into the pulpit, feeling 
I had nothing to say, when something said to me, 
" Is that the way you depend upon God ? " Im- 
mediately I put the volume on the floor, and stand- 
ing on it, gave out my text and preached without 
hesitation. — W. Haslam. 

6095. SERMONS : Simplicity in. Wesley preached 
at Lincoln on the text, " One thing is needful." 
When the congregation were retiring a lady ex- 
claimed, in a tone of great surprise, " Is this the 
great Mr. Wesley, of whom we hear so much in 
the present day ? WJiy, the poorest might have 
tinderstood him." The gentleman to whom this 
remark was made replied, " In this, Madam, he 
displays his greatness ; that, while the poorest can 
understand him, the most learned are edified, and 
cannot be offended." 

5096. SERMONS, Useful. Speaking about ser- 



mons, he remarked, " So far as ever I observed 
God's dealings with my soul, the flights of preachers 
sometimes entertained me ; but it was Scripture 
expressions which did penetrate my heart, and that 
in a way peculiar to themselves." — Life of Rev. 
John Brown, of Haddington. 

5097. SERVANTS, Care for. The celebrated 
Earl of Chesterfield left, by his will, legacies to all 
his menial servants, equal to two years' wages each, 
considering them "as his unfortunate friends, equal 
by birth, and only inferior by fortune." John 
Claude, when on his dying bed, thus addressed his 
son, who, with an old servant, was kneeling before 
him — " Be mindful of this domestic ; as you value 
my blessing, take care that she wants nothing as 
long as she lives." 

5098. SERVANTS, Conversion of. A worldly 
man began to taunt a celebrated preacher, and, 
among other things, told him it was true his con- 
gregation was large, but it was chiefly made up 
of servants and low people. " I know it is," said 
the sagacious divine. " My church is composed of 
such converts as Jesus Christ and His apostles 
gained ; and as for servants, I had rather be instru- 
mental in converting them than their employers." 
"Why so?" inquired the man. "Because," ob- 
served the minister, " they have the care of all the 
children." 

5199. SERVANTS, how dealt with. Dr. Luther's 
wife complaining to him of the indocility and 
untrustworthiness of servants, he said, "A faithful 
and good servant is a real God-send, but, truly, 'tis 
a rare bird in the land. We find every one com- 
plaining of the idleness and profligacy of this class 
of people ; we must govern them, Turkish fashion, 
so much work, so much victuals, as Pharaoh dealt 
with the Israelites in Egypt" — Luther's Table 
Talk. 

5100. SERVANTS, Secret of faithfulness in. 

" Robert," said a man, winking slyly to a clerk of 
his acquaintance, "you must give me good measure ; 
your master is not in." Robert looked solemnly 
into the man's face, and replied "My Master is al- 
ways in.'" Robert's Master was the all-seeing God. 
— New Handbook of Illustration. 

5101. SERVICE, A slight, duly rendered. The 

great and good Dr. Guthrie was staying with the 
Duke of Argyll, when, at the close of the evening, 
the Duke said that before they retired he should be 
glad if the Doctor would conduct family worship. 
The Doctor replied that he would do so with much 
pleasure, but that in the Castle of Inveraray they 
must have worship in the good old Presbyterian 
fashion, and commence with singing a psalm. This 
occasioned some dilemma. Who should raise the 
tune ? After several great personages had been 
appealed to in vain, Mr. Gladstone, who was one 
of the company, said, "I'll raise the tune, Dr. 
Guthrie." 

5102. SERVICE, Christ's, and pay. Billy Bray 

was once preaching with great effect to a large con- 
gregation, principally miners. In that neighbour- 
hood there were two mines, one very prosperous and 
the other quite the reverse, for the work was hard 
and the wages low. He represented himself as 
working at that mine, but on the "pay-day" going 
to the prosperous one for his wages. But had he 



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SHEPHERD 



not been at work at the other mine, the manager 
inquired. He had, but he liked the wages at the 
good mine the best. He pleaded very earnestly, but 
in vain. He was dismissed at last, with the remark, 
from which there was no appeal, that he must come 
there to work if he came there for his wages. And 
then he turned upon the congregation, and the 
effect was almost irresistible, that they must serve 
Christ here if they would share His glory here- 
after ; but if they would serve the devil now, to him 
they must go for their wages by-and-by. — The 
King's Son. 

5103. SERVICE, Christian. A device found on 
an ancient medal represents a bullock standing be- 
tween a plough and an altar, with the inscription, 
" Ready for either — for toil or for sacrifice." This 
is the motto of the Baptist Missionary Society. 
How appropriate to true Christian service ! — B. 

5104. SERVICE, Formal. Never shall I forget 
the occasion of my first visit to the Old South Church 
in Boston — a small but magnificent building, as 
you know, erected at a cost of upwards of £100,000. 
Everything had been done that wealth and taste 
could do for the building, but cold, hard, and icy 
was the service. First of all a young lady, a 
Boston prima donna, stood up before the organ, 
and adapting her voice to Mendelssohn's music, 
she advised us to " Rest in the Lord ; " she repeated 
this advice over and over again — this most exquisite 
solo of our great musician was declaimed in the 
most heartless and unimpressive manner, while the 
congregation sat still and apparently sleepy. The 
minister then pronounced a few words of prayer 
and read a few words of Scripture, after which 
there stood forth a quartette choir of professional 
singers, who informed us in the beautiful language 
of Sir John Bowring that they came forth "From 
the recesses of a lowly spirit " — a beautiful hymn, 
and indeed a beautiful tune — the congregation all 
sitting still, and doing their praise by proxy, while 
the four voices held on their way in time to the 
murmurings of the organ. Only once, and that in 
the last hymn, did the congregation rise to join in 
the service of song. — Paxton Hood. 

5105. SERVICE, Interested. A man coming 
to the water-side is surrounded by all the crew ; 
every one is officious, every one making applica- 
tions, every one offering his services ; the whole 
bustle of the place seems to be only for him. The 
same man going from the water-side, no noise made 
about him, no creature takes notice of him, all let 
him pass with utter neglect. — Pope. 

5106. SERVICE, Love of. It is related of Arch- 
bishop Leighton that, unlike some good people we 
have seen, he looked sad, rather than happy, on his 
recovery from a dangerous illness. A strange cir- 
cumstance, and so unexpected that his attendants 
could not conceal their surprise. Whereupon the 
good man said something to this effect : — " I 
thought the voyage of life was over, and that, done 
with its sins and sorrow, I was about to cast anchor 
and go home ; but now, though I had reached the 
harbour's mouth, I find myself once more driven 
out to sea, amid the billows and buffetings of a 
stormy world." Beautiful saying ! Yet hers was 
a nobler piety who was not happy, like the good 
Archbishop, in the prospect of death — not happy to 
die, but wished rather to live . . . With the ties 



that bound her to this world few and feeble, . . . 
she surprised the loved ones around her — but by 
expressing a wish to live ! Had her faith failed 1 
Was this the darkest hour that ushers in the dawn ? 
No ; it was the bright flash and leaping up of the 
flame before the light expires for ever. " I wish 
to live," she said. " Yonder I shall wear the crown, 
but here only I can hear the cross ; and were it God's 
will, I would stay here to toil, sacrifice, and suftvr 
yet more for Him, my dear Lord and Saviour, who 
sacrificed and suffered so much for me." — Guthrie. 

5107. SERVICE, Profuse offers of. There are 
many persons who are ready to do some tremendous 
thing for us, when we don't want anything tre- 
mendous to be done. I have sometimes thought 
that the poor negro said for me all I want to say 
upon this subject. His old master lay a-dying, and 
he called his servant and told him that he had 
arranged in his will that he, the servant, was 
ultimately to be buried in the family grave. The 
old slave said, " Ten dollars would suit Cato better." 
— Dr. Joseph Parker. 

5108 SERVICE, rendered to God. After the 
completion of his great picture of " The Last Judg- 
ment " for the altar of the Sistine Chapel (which 
had occupied him eight years), Michael Angelo 
devoted himself to the perfection of St. Peter's, of 
which he planned and built the dome. He refused 
all remuneration for his labours, saying he regarded 
his services as being rendered to the glory of God. 

5109. SERVICE, Self-sacrificing. A heathen king 
who was wounded in battle sent in his dying hours 
for his trusted servant, and said to him, " Go, tell 
the dead I come." The soldier-servant, without 
hesitating for a moment, drew his sword and stabbed 
himself to the heart, that he might go to the dead 
before his master, and prepare them for his coming. 
Oh that we had this spirit of service and of sacrifice 
for the King of kings ! In His dying hour He 
also said to us, " Go, tell the dead I come. " — Clerical 
Library. 

5110. SEVERITY, an evil unless it make men 
better. It is as unreasonable for a man to go into 
a Carthusian convent for fear of being immoral as 
for a man to cut off his hands for fear he should 
steal. There is, indeed, a great resolution in the 
immediate act of dismembering himself ; but when 
that is once done he has no longer any merit ; for 
though it is out of his power to steal, yet he may 

j all his life be a thief in his heart. So when a man 
i has once become a Carthusian, he is obliged to con- 
tinue so, whether he chooses it or not. We read 
in the Gospel of the apostles being sent to preach, 
but not to hold their tongues. Ail severity that 
does not tend to increase good or prevent evil is 
idle. I said to the lady abbess of a convent, 
" Madam, you are here not for the love of virtue, 
but the fear of vice." She said she would remember 
this as long as she lived. — Johnson. 

5111. SHAME, The proper direction of. A 

British nobleman, seeing his nephew leaving a house 
of ill-fame, said to him, "Do not be ashamed to 
come out of that place ; rather, in future, be ashamed 
to go in." — Biblical Museum. 

5112. SHEPHERD, known of the sheep. A man 

in India was accused of stealing a sheep. He was 
brought before the judge, and the supposed owner 



SHEPHERD 



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SILENCE 



of the sheep was present. Both claimed the sheep, 
and had witnesses to prove their claims ; so it was 
not easy to decide to whom the sheep belonged. 
Knowing the habits of the shepherds and the sheep, 
the judge ordered the animal to be brought into 
court, and sent one of the two men into another 
room, while he told the other to call the sheep, and 
see whether it would come to him. But the poor 
sheep, not knowing " the voice of a stranger" would 
not go to him. In the meantime the other man in 
the adjoining room, growing impatient, gave a kind 
of a " chuck," upon which the sheep bounded away 
towards him at once. This " chuck " was the way 
in which he had been used to call the sheep, and it 
was at once decided that he was the real owner. 

5113. SHEPHERD, The true. A traveller once 
asserted to a Syrian shepherd that the sheep knew 
the dress of their master, not his voice. The shep- 
herd, on the other hand, maintained it was the 
voice they knew. To settle the dispute, he and the 
traveller exchanged dresses, and went among the 
sheep. The traveller in the shepherd's dress called 
on the sheep, and tried to lead them, but "they 
knew not his voice," and never moved. On the 
other hand, they ran at once at the call of their 
owner, though thus disguised. 

5114. SHODDY, End of. Shoddy doesn't exactly 
get threadbare ; you can scarcely say that it has 
threads in it to do so. It falls to pieces at last very 
much like the famous one-horse shay. What of 
society when this element comes to the front ? 
You may read the history of the French nation as 
it preceded the Revolution for an answer to that 
question. — B. 

5115. SICKNESS, and religion. Dr. Johnson 

once adverted, in conversation with Seward and 
Boswell, to the evil life he led until sickness 
wrought a reformation, which in his case had been 
lasting. Mr. Seward thereupon observed " One 
would think that sickness and the view of death 
would make more men religious." But Johnson 
replied to this, " Sir, they do not know how to go 
about it ; they have not the first notion. A man 
who has never had religion before no more grows 
religious when he is sick than a man who has never 
learnt figures can count when he has need of cal- 
culation." The Doctor had previously made the 
observation, " I myself was for some years totally 
regardless of religion. It had dropped out of my 
mind. It was at an early part of my life. Sickness 
brought it back, and I hope I have never lost it 
since." — BosweWs Life of Johnson. 

5116. SICKNESS, Comfort in. Some time ago 
I was asked to visit a dying woman. When I 
entered her house I was surprised at the cheerful 
aspect which it had ; all was bright and pleasant. 
Two little children were playing with the fire-irons, 
as though such things as sickness and death were 
unknown in that house. I found the woman in 
bed. At once she began to speak about some 
friends in Liverpool, and taking everything quite 
lightly. I at once concluded that she was not a 
Christian, and felt bound to speak to her so that 
she might know her condition both of mind and 
body. I said, " Mrs. Campbell, how is your soul ? 
You are surely not aware that the doctor has given 
you up." " The doctor given me up ! No, sir; I have 
given the doctor up. He came in one day when I 



was reading the Bible, and said, ' Mrs. Campbell, you 
must not read such a gloomy book as that ; put it 
aside at once, and I will bring you a nice lively 
novel.' When I heard him speaking of my precious 
Bible like that, although I had very little money, I 
scraped enough to pay him his fees at once, and 
then put him aside instead of the Bible." I read 
the Twenty-third Psalm to her. When I had finished 
she said, " Ah, that's an easy seat." " What do you 
mean by an easy seat, Mrs. Campbell 1 " "I mean, 
though I am dying poor and and helpless, and my 
two children will be left without either father or 
mother in a very short time, yet / know that the 
Lord will provide for them, and that lets me sit 
easy." — Captain Hatfield. 

5117. SICK, Kindness to. The incumbent of 
Osborne had occasion to visit an aged parishioner. 
Upon his arrival at the house, as he entered the 
door where the invalid was, he found, sitting by the 
bedside, a lady in deep mourning reading the Word 
of God. He was about to retire, when the lady 
remarked, ' ' Pray remain. I should not wish the 
invalid to lose the comfort which a clergyman 
might afford." The lady retired, and the clergyman 
found lying on the bed a book with texts of Scrip- 
ture adapted to the sick ; and he found that out of 
that book portions of Scripture had been read by 
the lady in black. That lady was the Queen of 
England. 

5118. SILENCE, and speech. Some men re- 
mind me of the young man who was sent to Socrates 
to learn oratory. On being introduced to the philo- 
sopher he talked so incessantly that Socrates asked 
for double fees. "Why charge me double ? " said 
the young fellow. " Because," said the orator, " I 
must teach you two sciences : the one how to hold 
your tongue, and the other how to speak." The 
first science is the more difficult. — Spurgeon. 

5119. SILENCE, and thought. Bees will not 
work except in darkness ; thought will not work 
except in silence ; neither will virtue work except 
in silence. Let not thy right hand know what thy 
left hand doeth. — Carlyle. 

5120. SILENCE, Expressive. At Trafalgar, when 
a shot from Villeneuve's flag-ship, the " Bucentaure," 
at length went through the " Victory's " maintop- 
gallant sail, affording to the enemy the first visible 
proof that his shot would reach, and that, indeed, 
it had already told on Nelson's own ship, we read 
that " a minute or two of awful silence ensued " 
before the whole van of the French fleet opened a 
crashing fire on that one vessel, which for forty 
minutes, and notwithstanding the loss of fifty men, 
attempted no return. — Francis Jacox. 

5121. SILENCE, Golden. A good woman of 
Jersey was sadly annoyed by a scolding neighbour 
who often visited her and provoked a quarrel. She 
at last sought the counsel of her pastor, who added 
sound common sense to his other good qualities. 
Headvised herto seat herself quietly in the chimney- 
corner the next time the woman called, take the 
tongs in her hands, look steadily into the fire, and 
whenever a hard word came from her neighbour's 
lips, gently snap the tongs without saying a word. 
A day or two afterwards the good woman came 
again to her pastor with a bright and laughing face 
to communicate the effects of this new antidote for 
scolding. Her neighbour had visited her, and, as 



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SIN 



usual, commenced her tirade. Snap went the tongs. 
Another volley — snap. Another still — snap. "Why 
don't you speak ? " said the woman, more enraged. 
Snap. " Speak." Snap. " Do speak ; I shall split 
if you don't speak." And away she went, cured of 
her malady by the magic power of silence. 

5122. SILENCE, is golden. Addison professes 
to have been wonderfully delighted with a master- 
piece of music, when, in the very tumult and ferment 
of their harmony, all the voices and instruments 
have stopped short on a sudden, and after a little 
pause recovered themselves again as it were, and 
renewed the concert in all its parts. " Methought 
this short interval of silence has had more music in 
it than any one short space of time before or after 
it." . . . Burns, at St. Mary's Isle, was asked to 
recite his ballad of " Lord Gregory." He did re- 
cite it, and such was the effect that a dead silence 
ensued. " It was such a silence," explains one who 
was present, " as a mind of feeling naturally produces 
when touched with that enthusiasm which vanishes 
every other thought but the contemplation and in- 
dulgence of the sympathy evoked." — Francis Jacox. 

5123. SILENCE, Pofe of. The Rev. William 
Tennant, of New England, once took much pains to 
prepare a sermon to convince a celebrated infidel of 
the truth of Christianity. But in attempting to 
deliver this laboured discourse he was so confused 
as to be compelled to stop and close the service by 
prayer. This unexpected failure in one who had so 
often astonished the unbeliever with the force of his 
eloquence, led the infidel to reflect that Mr. Tennant 
had been at other times aided by a Divine power. 
This reflection proved the means of his conversion. 
God accomplished by silence xohat Ms servant wished 
to effect by persuasive preaching. Mr. Tennant used 
afterwards to say his dumb sermon was one of the 
most profitable sermons that he had ever delivered. 

5124. SILENCE, Wisdom of. A story is told of 
Zeuxis, how he reproved a certain Megabyzus, high 
priest of great Diana of the Ephesians, who dis- 
coursed of pictures in the painter's studio with so 
reckless an audacity of ignorance, that the very 
lads who were grinding colours there could not 
refrain from giggling ; whereupon quoth Zeuxis to 
his too-eloquent friend, " As long as you Iccpt from 
talking, you were the admiration of these boys, who 
were all wonder at your rich attire and the number 
of your servants ; but now that \ou have ventured 
to expatiate upon the arts, of which you know simply 
nothing, they are laughing at you outright." — 
Francis Jacox. 

5125. SIMPLE, invited to Christ. Plato had 
inscribed on the door of his school, " Let none but 
geometricians enter here ; " but on the portals of 
the Christian school is written, " Whoso is simple, 
let him turn in hither." — Biblical Museum. 

5126. SIMPLETONS, Vanity of. Pedley, who 
was a well-known natural simpleton, was wont to 
say, "God help the fool." None are more ready to 
pity the folly of others than those who have a small 
shara of wit themselves. — Spurgeon. 

5127. SIMPLICITY and cunning, contrasted. 

It is the saying of Dio Chrysostom, a heathen 
orator, that " simplicity and truth are great and 
wise things, but cunning and deceit are foolish and 
mean ; for," saith he, " observe the beasts ; the 



more courage and spirit they have, the less art and 
subtilty they use ; but the more timorous and 
ignoble they are, the more false and deceitful." — 
Stillingfleet. 

5128. SIMPLICITY, and experience. There is 

a picture in the corridor at Windsor Castle, not of 
any great excellence in point of art, but affecting 
and interesting from the higher human charm 
which gives these public pageants of succession a 
quite new and peculiar attraction. It is called " The 
Queen's First Council," and shows us the girl-Queen, 
so young and slight and childlike in appearance, 
seated with a grave simplicity among the veterans 
of the Council. It would be difficult to imagine 
anything more touching. 

5129. SIMPLICITY, may be assumed. Brissot, 
to whose writings and conduct the horrid massacres 
of the Tuileries on the 10th of August 1792 have 
been principally ascribed, exclaimed, in defending 
himself, to Dumont, " Look at the extreme sim- 
plicity of my dwelling, and see whether you can 
justly reproach me with dissipation or frivolity. 
For two years I have not been near a theatre ! " — 
Horace Smith. 

5130. SIMPLICITY, Power of. Dr. Chalmers 
moved a whole congregation to tears by the few 
simple words, "It was because God was very good 
to him." — Denton. 

5131. SIMPLICITY, the strength of faith. 
"Give me a bairn's hymn," said the late Dr. 
Guthrie one evening near his last, to the friends 
who gathered in his chamber; and the simple strain, 
" Jesus, tender Shepherd, hear me," soothed and 
strengthened the dying man. — Sunday at Home. 

5132. SIN, a deceiver. Martha Browning, a 
young woman, aged twenty-four, was executed 
many years ago for murder. The fatal deed was 
committed to obtain possession of a £5 note ; but 
when the tempting bait was at last really possessed, 
it proved to be not a note of the Bank of England, 
but a flash note of the Bank of Elegance ! 

5133. SIN, a delusion. Transport yourself to 
such scenes as Hogarth painted. Here is a man in 
a damp, dark cell, seated on a heap of straw, and 
chained like a wild beast to the wall. He smiles, 
sings, laughs ; his bare cell a palace ; these rough 
keepers obsequious courtiers ; and he himself a 
monarch, the happiest of mortals, an object of envy 
to crowned kings. Strange delusion ! Yet is that 
man not more beside himself who, with a soul formed 
for the purest enjoyments, delights in the lowest 
pleasures, who, content with this poor world, rejects 
the offer of heaven ; who, surest sign of insanity, 
hates in a Heavenly Father and a Saviour those who 
love him ; who, in love with sin, hugs his chains ; 
lying under the wrath of God, is merry, sings, and 
dances on the thin crust that, ever and anon break- 
ing beneath the feet of others, is all that separates 
him from an abyss of fire ?— Biblical Museum. 

5134. SIN, a disease of the heart. Some malady 
which you do not understand troubles and alarms 
you. The physician is called. Thinking that the 
illness proceeds from a certain inflammatory process 
on a portion of your, skin, you anxiously direct his 
attention to the spot. Silently but sympathisingly 
he looks at the place you have bidden him look, and 
because you have bidden him look there, but soon 



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SIN 



he turns away. He is busy with an instrument on 
another part of your body. He presses his trumpet- 
tube gently to your breast, and listens for the pulsa- 
tions which faintly but distinctly pass through. He 
looks and listens there, and saddens as he looks. 
You again direct his attention to the cutaneous 
eruption which annoys you. He sighs and sits 
silent. When you reiterate your request that some- 
thing should be done for the external eruption, he 
gently shakes his head, and answers not a word. 
From this silence you would learn the truth at last ; 
you would not miss its meaning long. Oh, miss 
not the meaning of the Lord when He points to 
the seat of the soul's disease : " Ye will not come. " 
These, His enemies, dwell in your heart. — Dr. 
A mot. 

5135. SIN, a fatal hindrance. One day, when 
Arthur was holding a high feast with his Knights 
of the Round Table, the Sangreal, or vessel out of 
which the last passover was eaten (a precious relic 
which had long remained concealed from human 
eyes because of the sins of the land), suddenly 
appeared to him and all his chivalry. The conse- 
quence of this vision was, that all the knights took 
on them a solemn vow to seek the Sangreal. But, 
alas ! it could only be revealed to a knight at once 
accomplished in earthly chivalry and pure and guilt- 
less of evil conversation. All Sir Launcelot's noble 
accomplishments were therefore rendered vain by 
his intrigue with Queen Guenever ; and in his holy 
quest he encountered only disgraceful disaster. — 
Sir Walter Scott. 

5136. SIN, a poison. The poison of sin is like 
the poison of a serpent, which is radically the same 
in all of the same species. — Charnocke. 

5137. SIN, a punishment to the Christian. 

The Emperor of Constantinople had become greatly 
offended with the saintly Chrysostom. Violently 
enraged, he said to his courtiers, "I wish I could 
be avenged of that bishop ! " Each gave his opinion 
as to the most effectual mode of punishing one to 
whom their master had so great an aversion. The 
first said, " Banish him, so that you will never see 
him again." The second said, "No ; confiscate all 
his property." "Throw him into prison," said a 
third. " Why not put him to death ? " exclaimed a 
fourth. A fifth speaker, however, shrewdly said, 
" You are all under a great mistake. The Emperor 
may find a much better way of punishing the bishop. 
For this man, if sent into exile, would take God 
with him. If you confiscate his goods, you rob the 
poor, not him. If thrown into a dungeon, he would 
have time and solitude for communion with his 
God. Condemning him to death would be to open 
the gates of heaven to him. No, no ! If the Emperor 
really wishes to be revenged upon Chrysostom, he 
must force him to commit some sin, for he is a man 
who fears neither exile, poverty, chains, nor death, 
being afraid of nothing but sin." — Christian Family 
{from the French). 

5138. SIN, an unseparable companion. I shall 
never forget a sermon I heard from a negro clergy- 
man in Chicago, in the course of which he said, 
''You who are wicked mind what you are about. 
How would you like to have your sins as your com- 
panions, to live with them for ever and ever ? " — 
Newman Hall. 

5139. SIN, and Christ's blood. There is a legend 



of Luther, that during a serious illness the Evil One 
seemed to enter his sick-room, and looking at him 
with a triumphant smile, unrolled a vast roll which 
he carried in his arms. As the fiend threw one end 
of it on the floor, and it unwound itself with the 
impetus he had given it, Luther's eyes were fixed 
on it, and to his consternation he read there the 
long and fearful record of his own sins, clearly and 
distinctly enumerated. That stout heart quailed 
before that ghastly roll. Suddenly it flashed into 
his mind that there was one thing not written there, 
j He said aloud, " One thing you have forgotten : the 
rest is all true ; but one thing you have forgotten : 
: The blood of J esus Christ His Son cleanseth us 
from all sin.' " As he said this the "accuser of the 
brethren "and his heavy roll of " lamentation and 
mourning and woe " disappeared together. 

5140. SIN, and danger easily fallen into. A 

captain of a French vessel was once walking care- 
lessly along the bank of a river, near the mouth, 
when the tide was low. He was looking about him, 
and did not observe in front, on the ground, a great 
chain, one end of which was fastened to a stone in 
the bank, and the other end to an anchor sunk in 
the river. Against this chain he stumbled, and his 
foot passed through one of the links of the chain, 
and he could not get it back again. He struggled 
violently, turning his foot first one way and then the 
other, to get it free, but he could not. Some men 
happened to be passing, so he hailed them. They 
ran up and tried to help him, but failed. His foot 
had begun to swell, and all their efforts were in vain. 
What was to be done ? To unfasten the chain was 
impossible, for it was a huge mass of iron, which 
could only be moved by the aid of a capstan, and 
there was no capstan near. Besides, the tide was 
coming in, and there was no time to be lost. " Let 
us call a blacksmith to saw the chain," said the 
men. One of them ran off to the nearest village, 
two or three miles away, and brought the smith. 
Alas ! the tools he had were not powerful enough. 
Meanwhile the tide was rising higher and higher, 
and coming nearer, slowly but surely. To get into 
this dreadful danger had been the work of a moment ; 
hours of toil had not got the poor man out. What 
was to be done ? How answer the wretched man's 
prayers ? " Save me ! save me ! Do something ! 
do anything ! Do not leave me here to die. There 
was but one thing to try : fetch a surgeon to ampu- 
tate the foot. Would he endure that? Endure 
that ! Yes, anything ; he would put up with any 
loss, any sacrifice, if only he could be saved. The 
surgeon was fetched. By the time he came the tide 
had risen. To reach the wretched man they had to 
go in a boat, and it was — too late ! The waves rolled 
over him, and he was gone. — Rev. G. Litting, LL.B. 

5141. SIN, and forgiveness. Mr. French quoted 
a saying of old Fuller's — " He that falls into sin is 
a man ; he that grieves at sin is a saint ; he that 
boasts of sin is a devil." My father (Rev. W. 
Marsh, D.D.) replied, " Only one thing more : He 
that forgives it is God." — Miss Marsh. 

5142. SIN, and its treatment. "How do you 
make your living?" "I hang about the drinking 
saloons," she replied. Not quite taking in the 
meaning of this answer, I asked her again, " What 
are your means of life ? " But she laughed, and 
gave no further answer. Hereupon the master of 
the lodging, having probably overheard the ques- 



SIN 



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SIN 



tions and answers, came in from the next room. 
He cast a stern look at her, and said to me, " She 
is a prostitute, sir." After saying that to me with 
a respectful smile on his lips, he turned to the 
woman, and spoke to her fast and roughly, as one 
might speak to a dog. "You hang about the 
drinking saloons. Well! — give the answer you 
ought to give — prostitute. She does not know her 
own name ! " His tone pained me. " We have no 
right to insult her," I said. " If we men lived as God 
would have us live, there would be no prostitutes. 
We ought rather to pity them than to blame them." 
I had no sooner said this than I heard the boards 
of the beds creaking in the next room. Above the 
partition (which did not reach the ceiling) there 
appeared a curly head, with little swollen eyes and 
a dark red face ; then another head popped up ; and 
still another. These women had doubtless got up 
on their beds to look over. All these stared at me 
earnestly. There was an awkward silence. The 
master of the lodging cast his eyes down in con- 
fusion. The women drew in their breath and 
waited. I felt more confused than any of the rest. 
I had never thought that a word dropped thus 
casually could have produced such an effect. It 
was almost like the movement of the dry bones in 
Ezekiel's vision. I had uttered without thought a 
word of love and pity, and that word had thrilled 
them all. They all looked at me as if they expected 
me to speak the words and do the deeds whereby 
these bones might come together, cover themselves 
with flesh, and live again. — Count Tolstoi. 

5143. SIN, and judgment. The tale of the goblet 
which the genius of a heathen fashioned was true, 
and taught a moral of which many a death-bed fur- 
nishes the melancholy illustration. Having made 
the model of a serpent, he fixed it in the bottom of a 
cup. Coiled for the spring, a pair of gleaming eyes 
in its head, and in its open mouth fangs raised to 
strike, it lay beneath the ruby wine. Nor did he 
who raised the golden cup to quench his thirst and 
quaff the delicious draught suspect what lay below, 
till, as he reached the dregs, that dreadful head rose 
up, and glistened before his eyes. So, when life's 
cup is nearly emptied, and sin's last pleasure quaffed, 
and unwilling lips are draining the bitter dregs, 
shall rise the ghastly terrors of remorse and death 
and judgment upon the despairing soul. Be assured 
a serpent lurks at the bottom of guilt's sweetest plea- 
sure. — Dr. Guthrie. 

5144. SIN, and punishment. There was a man 
who committed a foul murder in a Scottish castle 
upon a young bridegroom, at whose marriage festi- 
vities he had hypocritically assisted. The assassin 
took horse in the dead of night and fled for his life 
through wood and winding path. When the sun 
dawned he slackened his pace, and behold ! he was 
emerging from a thicket in front of the very castle 
whence he had fled, and to which, by tortuous paths, 
he had returned. Horror seized him : he was dis- 
covered, and condemned to death. 

5145. Sin, Cleansing of. Captain Hedley Vicars, 
when under deep conviction of sin, one morning 
came to his table almost broken-hearted and bowed 
to the dust with a sense of his guilt. " Oh, wretched 
man that I am ! " he repeated to himself, at the 
same time glancing at his Bible, which lay open 
before him. His eyes suddenly rested on that 
beautiful verse, 4 ' The blood of Jesus Christ His 



Son cleanseth from all sin." "Then," said he, "it 
can cleanse me from mine ; " and he instantly be- 
lieved with his heart unto righteousness, and waa 
filled with peace and joy. From that time to the 
hour in which he lay bathed in his own blood, in 
the trenches before Sebastopol, he never doubted 
his forgiveness, or God's ability and willingness to 
pardon the chief of sinners. — S. M. Haughton. 

5146. SIN, Consciousness of. A good Quaker 
told me once how he visited a sick neighbour, and 
began to talk to the man about soul-matters. 
Religion was all very good, the poor sick man ac- 
knowledged, but he could not see what need he had 
to concern himself about it, for he had never done 
anybody any harm in his life. The good Quaker 
tried to convince him that he had lived with- 
out hope and without God in the world, and that 
he was not fit to die ; that he had neither prayed 
nor worshipped, nor read his Bible, nor trained up 
his children in the fear of God, and he ought to feel 
himself a sinner in the sight of his Maker. The 
good Quaker knelt and prayed with him, and visited 
him again and again, and began to observe that the 
man gradually forgot to boast of his innocence, and 
at last seemed to be growing very tender, for he 
observed him in tears. At last he could conceal 
his state no longer, but burst out into weeping. 
"I am too great a sinner," said he ; "there is no 
mercy for me!" "Thank God!" said the good 
Quaker, "/ have hope of thee now. Let us pray 
once more, and see if there be no mercy for thee." 
The Quaker prayed, and the poor sinner prayed ; 
and before they gave over the sinner's soul was set 
free, and he rejoiced in the pardoning love of God. 
— Thomas Cooper. 

5147. SIN, Conviction of. It was a significant 
remark made by Tholuck, the beloved professor at 
Halle, and made at a time which gave it increased 
significance, that in reviewing the manifold bless 
ings which God had bestowed upon him during a 
long life, the one thing for which he had most to 
thank Him was the " conviction of sin." The ac- 
knowledgment had unusual emphasis given it by the 
fact that it was made in the hearing of a great 
multitude of his students, and of the learned men 
of Germany, gathered together in the fiftieth anni- 
versary of his career as professor in the University 
of Halle. In the presence of that vast assembly 
he was not ashamed to confess that the personal 
consciousness of sin, as sin is seen in the illumination 
thrown upon it by the Holy Ghost, was the chiefest 
of the blessings which had been vouchsafed to him 
in the mercy of his Heavenly Father. 

5148. SIN, covered. Certain great iron-castings 
have been ordered for a railway bridge. The thick- 
ness has been calculated according to the extent of 
the span and the weight of the load. The contractor 
constructs his moulds according to the specification, 
and when all is ready pours in the molten metal. In 
the process of casting, through some defect in the 
mould, portions of air lurk in the heart of the iron, 
and cavities, like those of a honey-comb, are formed 
in the interior of the beam ; but all defects are hid, 
and the flaws are effectually concealed. The artisan 
has covered his fault, but he will not prosper. As 
soon as it is subjected to a strain the beam gives 
way. Sin covered becomes a rotten hollow in a 
human soul, and when the strain comes the faUe 
gives way. — W. Arnot. 



SIN 



( 540 ) 



SIN 



5149. SIN, Deadliness of. The blossoms of the 
Judas-tree appear before the leaves, and they are 
of brilliant crimson. The flaming beauty of the 
flowers attracts innumerable insects ; and the wan- 
dering bee is drawn to it to gather honey. But 
every bee that alights upon the blossoms imbibes a 
fatal poison, and drops dead. Beneath this entic- 
ing tree the earth is strewn with the victims of its 
fatal fascinations. — Denton. 

5150. SIN, Deceitfulness of. It is not only a 
crime that men commit when they do wrong, but it 
is a blunder. "The game is not worth the candle," 
according to the French proverb. The thing that 
you buy is not worth the price you pay for it. Sin 
is like a great forest tree that we sometimes see 
standing up green in its leafy beauty, and spreading 
a broad shadow over half a field ; but when we get 
round on the other side there is a great dark hollow 
in the very heart of it, and corruption is at work 
there. It is like the poison-tree in travellers' stories, 
tempting weary men to rest beneath its thick foliage, 
and insinuating death into the limbs that relax in 
the fatal coolness of its shade. It is like the apples 
of Sodom, fair to look upon, but turning to acrid 
ashes on the unwary lips. It is like the magician's 
rod that we read about in old books. There it lies ; 
and if tempted by its glitter or fascinated by the 
power that it proffers you, you take it in your hand, 
the thing starts into a serpent with erected crest 
and sparkling eye, and plunges its quick barb into 
the hand that holds it, and sends poison through 
all the veins. — MdeLarin. 

5151. SIN, Deceptive nature of. I heard a 
minister not long since, while preaching on the 
nature and deceptive influence of sin, make use 
of the following illustration : — "Suppose," said the 
preacher, "an individual should go to a blacksmith 
and say to him, 1 Sir, I wish you to make me a very 
long and heavy chain ; here are the dimensions. 
Have it done at such a time, and I will pay you 
the cash for it.' The blacksmith is pressed with 
other and more important work, but for the sake 
of the money he commences the chain, and after 
toiling hard many days, finishes it. The individual 
calls. ' Have you made that chain ? ' ' Yes, sir ; 
here it is.' ' That is very well done. A good 
chain ; but it is not long enough.' 1 Not long enough ! 

■ Why, it is just the length you told me to make it.' 
' Oh yes, yes ; but I have concluded to have it much 
longer than at first ; work on it another week. I will 
then call and pay you for it.' And thus, flattered 
with praise and encouraged with the promise of full 
reward for his labour, he toils on, adding link to 
link, till the appointed time when his employer calls 
again, and, as before, praises his work ; but still he 
insists that 'the chain is too short.' 'But,' says 
the blacksmith, ' I can do no more. My iron is 
expended, and so is my strength. I need the pay 
for what I have done, and can do no more till I 
have it ! ' ' Oh, never mind ; I think you have the 
means of adding a few links more ; the chain will 
then answer the purpose for which it is intended, 
and you shall be fully rewarded for all your labour.' 
With his remaining strength and a few scraps of 
iron, he adds the last link of which he is capable ; 
then says the man to him, 'The chain is a good 
one ; you have toiled long and hard to make it. I 
see that you can do no more, and now you shall 
have your reward.' But, instead of paying the 
money, he takes the chain, binds the labourer hand 



and foot, and casts him into a furnace of fire ! 
Suck," said the preacher, " is a course of sin I It 
promises much, but its reward is death ! " — C. 
Field. 

5152. SIN detected, illustrated. When Canova 
was about to commence his great statue of the 
great Napoleon, his keenly observant eye detected 
a tiny red line running through the upper portion 
of the splendid block that at an infinite cost had 
been fetched from Paros, and he refused to lay a 
chisel on it. — Grosart. 

5153. SIN, Dissatisfaction -with. A boy eighteen 
years of age said in my presence, " Why, these mis- 
sionaries are breakin' up our business." " What is 
your business?" "Well, me an' my mates, we 
haven't got no character, so we has to get a livin', 
an' we steals ; we thieves ; but the missionaries 
have been about breakin' up our business." "How?" 
" Well, sir, they've been tdlirf of us that God Almighty 
sees us, an' I tell you, sir, when I get my hand in 
a gentleman's pocket an' I think God is lookin' at 
me, it takes all the pluck out of me, an' I never 
steals now, unless I'm starvin'." — «/". B. Goirgh. 

5154. SIN, Effects of. The Egyptian queen was 
a fool when she dissolved a priceless pearl into a 
single cup of pleasure ! The Indian chief was a 
fool when he, underrating the momentum of the 
current, and thinking he could stem the mighty 
flood, launched his canoe into the rapids and went 
over Niagara ! He is a fool who sports with a 
deadly serpent ! A man is a fool who, unarmed 
and alone, springs to combat with a lion ! But SIN 
is stronger than a lion, and more venomous than a 
serpent ! The momentum of its destroying flood is 
mightier than Niagara's, and, more precious than 
all queenly regalia, it dissolves in one cup of evil 
gladness " the Pearl of Great Price / " — Talmage. 

5155. SIN, Entanglements of. The stags in the 
Greek epigram, whose knees were clogged with 
frozen snow upon the mountains, came down to the 
brooks of the valleys, hoping to thaw their joints 
with the waters of the stream ; but there the frost 
overtook them, and bound them fast in ice, till the 
young herdsmen took them in their stranger snare. 
— Jeremy Taylor. 

5156. SIN, Exposure of. When a bookcase, 
standing long in one place, was removed there was 
the exact image left on the wall of the whole, and 
of many of its portions. But in the midst of this 
picture was another, the precise outline of a map 
which had hung on the wall before the bookcase 
was placed there. We had all forgotten everything 
about the map until we saw its photograph on the 
wall. Thus, some day or another, we may remember 
a sin which has been covered up, when this lower 
universe is pulled away from before the wall of in- 
finity, where the wrong-doing stands self-recorded. 
— Oliver Wendell Holmes. 

5157. SIN, feared. When Endocia angrily threat- 
ened St. Chrysostom with banishment he calmly 
replied, "Go, tell her I fear nothing but sin." — 
Seeker. 

5158. SIN, Fear of. Count Godomar, a foreigner 
of note, often professed, in his declining years, 
when death and the eternal world seemed near, 
that he feared nothing more in the world than 
sin ; and whatever liberties he had formerly taken, 



SIN 



( 541 ) 



SIN 



he would rather now submit to be torn to pieces by 
wild beasts than knowingly or willingly commit any 
sin." — Christian Age. 

5159. SIN, First entrance of. I have seen the 
little purls of a spring sweat through the bottom 
of a bank, and intenerate the stubborn pavement, 
till it hath made it fit for the impression of a child's 
foot ; and it was despised, like the descending 
pearls of a misty morning, till it had opened its 
way and made a stream large enough to carry away 
the ruins of the undermined strand, and to invade 
the neighbouring gardens ; but then the despised 
drops were grown into an artificial river and an 
intolerable mischief. So are the first entrances of 
sin. — Jeremy Taylor. 

5160. SIN, Glamour of. A few years ago two 
friends were visiting Niagara Falls. While there 
one went out on that frail narrow bridge that con- 
nects Goat Island with the tower-rock, where the 
torrent precipitates itself into the fearful abyss at 
your feet. There he stood on the edge of life, gazing 
spell-bound into the jaws of death ready to receive 
him. Deafened by the incessant roar, half blinded 
by the spray, fragments of rainbows flashing out of 
the mist like spirit-hands beckoning him to leap 
into the flood, his brain began to whirl, sense grew 
dim, and his body slowly waved to and fro over the 
yawning gulf. His friend from the shore saw his 
peril. Me shouted to him in vain; his voice was 
swallowed up in the din and rush of that tremendous 
cataract. He sprang upon the bridge, and reach- 
ing the end of the platform, seized his friend by the 
arm, and the dazed man was saved. 

5161. SIN, God's testimony against. I heard 
Dr. Parker once describe hell according to the 
Biblical description, " The worm that dieth not, the 
fire that is not quenched." "I will not," said he, 
" abate one word, or explain away the awful mean- 
ing of ' the weeping and wailing, and gnashing of 
teeth;' of the 'bottomless pit,' for it must be 
bottomless, if the soul is immortal. I will bring 
them all before you — this fire, this weeping and 
v/ailing, this undying worm, this bottomless pit ; " 
and then with an indescribable gesture, with his 
finger pointing as if towards this aggregation of 
horrors, he said, " There— there is God's testimony 
against sin." — /. B. Gough. 

5162. SIN, Hatred of. Anselm, Archbishop of 
Canterbury, who died in the beginning of the twelfth 
century, said, "If I should see the shame of sin 
on the one hand, and the pain of hell on the other, 
and must of necessity choose one, / would rather be 
thrust into hell without sin than go into heaven 
with sin." 

5163. SIN, Hatred of. Cato, it is said by 
Plutarch, never gave his opinion in the Senate upon 
any other point whatever without adding these 
words — "And my opinion is, that Carthage should 
be destroyed." And our hatred of sin ought to be 
as persistent and as uncompromising. But, alas ! 
in our actions at least, if not in our words, we are 
more like Scipio, who used always to reply, " And 
my opinion is, that Carthage should be left stand- 
ing."— JS. 

5164. SIN, Hold of, illustrated. I knew of one 
who, while wandering along a lonely and rocky 
ahore at the ebb of tide, slipped his foot into a 



narrow crevice. Fancy hi3 horror at finding ha 
could not withdraw the imprisoned limb ! Dread- 
ful predicament ! There he sat, with his back to 
the shore and his face to the sea. . . . How he 
shouted to the distant boat ! how his heart sank aa 
her yards swung round and she went off on the 
other tack ! how his cries sounded high above the 
roar of breakers ! how bitterly he envied the white 
sea-mew her wing, as, wondering at this intruder 
on her lone domains, she sailed above his head, and 
shrieked back his shriek ! how at length, abandon- 
ing all hope of help from man, he turned his face to 
heaven and cried loud and long to God ! All that 
God only knows. But as sure as there was a terrific 
struggle, so sure, while he watched the waters rising 
inch by inch, these cries never ceased till the wave 
swelled up, and washing the dying prayer from his 
lips, broke over his head with a melancholy moan. 
There was no help for him. There is help for us, 
although fixed in sin as fast as that man in the 
fissured rock. — Guthrie. 

5165. SIN, how dealt with. A snake may be so 
handled by taking out the sting or teeth that it 
cannot hurt us though it touch us ; yet we abhor it 
for the nature of it, and are afraid to have it come 
near us, and it's but our fear. So sin is in such sort 
handled by our Saviour Christ, that though it touch 
us and hiss at us, yet it cannot hurt us. — fflnathan 
Parr. 

5166. SIN, how we should think of it. I once 
walked into a garden with a lady to gather some 
flowers. There was one large bush whose branches 
were bending under the weight of the most beautiful 
roses. We both gazed upon it with admiration. 
There was one flower on ib which seemed to shine 
above all the rest in beauty. This lady pressed 
forward into the thick bush, and reached far over 
to pluck it. As she did this a black snake, which 
was hid in the bush, wrapped itself round her arm. 
She was alarmed beyond all description, and ran 
from the garden screaming, and almost in con- 
vulsions. During all that day she suffered very 
much with fear ; her whole body trembled, and it 
was a long time before she could be quieted. That 
lady is still alive. Such is her hatred now of the 
whole serpent race, that she has never since been 
able to look at a snake, even though it were dead. 
No one could ever persuade her to venture again 
into a cluster of bushes, even to pluck a beautiful 
rose. Now this is the way the sinner acts who 
truly repents of his sins. lie thinks of sin as tJie 
serpent that once coiled itself round him. He hates 
it. He dreads it. He flies from it. He fears the 
places where it inhabits. He does not willingly 
go into the haunts. He will no more play with 
sin than this lady would afterwards have fondled 
snakes. — Bishop Meade. 

5167. SIN, Hypocritical confessions of. A man 

comes to me and confesses that he has lied to me 
and defrauded me, and I may have a time with 
him to begin with ; but when it is all over I say 
to him, " There, that ends it ; it is all rubbed out." 
But he comes around again to-morrow, and says, 
" Now, Mr. Beecher, about that lying and defraud- 
ing which rests so heavily on my mind." " Well," 
I say, " do not talk any more about that ; we got 
through with that yesterday." To-morrow he comes 
again, and very soon breaks through the conversa- 
tion, and says, " Well, now, you know I lied to you 



STN 



( 542 ) 



SIN 



and defrauded you." I say, " Well, I told you I \ 
didn't want you to talk about that any more." But 
the next day he comes again, and says, " I feel that 
I am a miserable, unworthy man, having lied to you 
and defrauded you ; " and I say to him, " Now, I 
don't want to see you any more ; I am tired of you ; 
go away ! " But we seem to think that it is pleas- 
ing to God for us to come to Him continually and 
repeat the same strain, telling Him what sinners 
we are, and how unworthy we are. Do not you 
suppose God knows what sinners we are, and how 
unworthy we are ? Having once addressed you on 
the side of magnanimity, and said, " I pardon your 
transgressions, I take away your sins, I will bury 
them in the depths of the sea, I will never make 
mention of them again ; " when once He has pre- 
sented Himself as a God of grace, that ought to be 
enough ; and we ought not to come to Him for ever 
■iterating and reiterating our sense of unworthiness. 
And the worst of it is, you do not think so. There 
would be some reason in it if you did ; but you do 
not. It is a thing that has become a mere ritual ; 
and we go into the presence of God, and tell Him 
how low we are living in the light of our privileges, 
and how sinful we are, and pray and pray for His 
mere}'. The attitude is not worthy of ourselves, 
and certainly is not worthy of our Lord and Master. 
— Beecher. 

5168. SIN, in the heart. There once sailed from 
the city of New Orleans a large and noble steamer, 
laden with cotton, and having a great number of 
passengers on board. While they were taking in 
the cargo a portion of it became slightly moistened 
by a shower of rain that fell. This circumstance, 
however, was not noticed ; the cotton was stowed 
away in the hold, and the hatches fastened down. 
During the first part of the voyage all went well, 
but, far out towards the middle of the Atlantic 
ocean, all on board were one day alarmed by the 
fearful cry of " Fire ! " and in a few moments the 
noble ship was completely enveloped in flames. 
The damp and closely packed cotton had become 
heated ; it smouldered away, and got into a more 
dangerous state every day, until at last it burst out 
into a broad sheet of flame, and nothing could be 
done to stop it. The passengers and crew were 
compelled to take to the boats ; but some were 
suffocated and consumed in the fire, and many 
more were drowned in the sea. Now, the heated 
cotton, smouldering in the hull of that vessel, is 
like sin in the heart of a man. 

5169. SIN, in the heart. After the Great Fire 
of London in 1666 the common London rocket 
sprang up in abundance ; the seeds had lain in the 
ground for centuries ; and when the houses were 
burned down the plants sprang up. There are 
worse seeds in our hearts, which, unless the grace 
of God prevent, will germinate, grow, and blossom, 
and bear the fruit of self -righteousness. — George 
Walker, B.A. 

5170. SIN, in the heart. A large oak-tree was 
recently felled in the grove adjoining Avondale, 
near the centre of which was found a small nail, sur- 
rounded by twenty-nine cortical circles, the growth 
of as many years. The sap, in its annual ascents 
and descents, had carried with it the oxide from 
the metal, till a space of some three or four feet in 
length and four or five inches in diameter was 
completely blackened. — Preacher's Lantern. 



5171. SIN, its own punishment. A gentleman 
once said to a wicked man, " You do not look as if 
you had prospered by your wickedness." "I have 
not prospered at it," cried the man. " With half 
the time and energy I have spent I might have 
been a man of property and character. But I am 
a homeless wretch ; twice I have been in State 
prison. I have made acquaintance with all sorts 
of miseries ; but I tell you, my worst punishment is 
in being what I am." — Christian Age. 

5172. SIN, loathed by a Christian. An Arminian, 
arguing with a Calvinist, remarked, " If I believed 
your doctrine, and were sure that I was a converted 
man, I would take my fill of sin." "Bow much 
sin," replied the godly Calvinist, " do you think it 
would take to fill a true Christian to his own satis- 
faction ? " Here he hit the nail on the head. 
" How can we that are dead to sin live any longer 
therein ? " A truly converted man hates sin with 
all his heart, and even if he could sin without suf- 
fering for it, it would be misery enough to him to 
sin at all. — Spurgeon. 

5173. SIN, lurking in the soul. A man went 
into a jeweller's shop in Paris and asked to see 
some rings. A number were brought for him to 
choose from. Amongst others was an ancient gold 
ring, handsome and very curiously chased, but 
chiefly remarkable for two little lion's claws on the 
inside of it. Whilst looking at other rings, the 
purchaser played with this, slipping it on and off 
his finger. He bought another ring, and left the 
shop. Soon his hand, then his side, and next his 
whole body became numb, as though smitten with 
paralysis. The physician who was called in thought 
him dying, and said, "You must surely have taken 
poison." The sick man protested that he had not. 
At length he bethought himself of the ring ; and 
then it was discovered that it was what was used 
to be called a death-ring, such as were often used in 
Italy. For four hundred years this ring ad kept 
its poison, and at the end of that time was strong 
enough to well-nigh kill the man who accidentally 
scratched his finger with its claw. So sin may 
slumber for a time, but it is a deadly poison that 
will surely slay the soul. 

5174. SIN, may be committed by proxy. Ac- 
cording to an old writer, no Capuchin among the 
Papists may take or touch silver. This metal is 
as great an anathema to them as the wedge of 
gold to Achan, at the offer whereof they start back 
as Moses from the serpent ; yet the monk has a 
boy behind him who will receive and carry home 
any quantity, and neither complain of metal nor 
measure. — Spurgeon. 

5175. SIN, Monstrous doctrine concerning. 

Schenck proceeds in a most monstrous manner, 
haranguing, without the least discernment, on the 
subject of sin. I myself have heard him say, in 
the pulpit at Eisenach, without any qualification 
whatever, " Sin — sin is nothing. God will receive 
sinners ; He himself tells us they shall enter the 
kingdom of heaven." Schenck makes no distinc- 
tion between sins committed, sins committing, and 
sins to be committed ; so that when the common 
people hear him say, " Sin, for God will receive 
sinners," they very readily repeat, "Well, we'll 
sin then." 'Tis a most erroneous doctrine. What 
is announced as to God's receiving sinners applies 



SIN 



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SIN 



to sinners who have repented ; there is all the 
difference in the world between agnitum pcccatum, 
attended by repentance, and velle peccare, which is 
an inspiration of the devil. — Luther's Table Talk. 

5176. SIN, must be renounced. I met to-day 
with a picture of what we must do in order to be 
saved. There was a large regiment of soldiers in 
India who did not receive their pay for six months, 
getting only their rations. The men suspected the 
commanding officer had kept back the money, he 
being a notorious gambler. They met together, 
and determined next day, when called out, they 
would not obey orders, but they would all march 
in a body to the general's house, some six miles 
distant, and present a complaint against their 
commanding officer of having robbed them of their 
pay. The day came ; the officer gave his orders as 
usual ; the officers and non-commissioned officers 
did their duty, but the men stood still. He ordered 
every tenth man to be locked up ; it was done ; 
no resistance being made. The drum played, and 
the rest marched away in good order, and filed 
off to the general's house. They presented their 
petition, and reported against their commanding 
officer. The general thought, "Well, if we let 
them do this all discipline will be broken. We 
must put this down. They ought to have had their 
pay ; but they must not disobey orders." Next 
morning, to their great surprise, they saw a black 
army of Sepoys, with field-pieces in front, and 
cavalry, all ready for action. They formed into a 
line and saluted the general. The black men got 
ready, and so did the regiment ; they fixed their 
pieces ready for the charge, when the commanding 
officer said, " Twenty-third, obey me ! Handle 
arms ! Ground arms ! " Then he ordered the 
Sepoys to charge them, and drive them from their 
weapons, and gave further command that they 
should be stripped of all their accoutrements. Then, 
having disarmed and dishonoured them, he said, 
" I will forgive you." I think that is just what God 
would have us do. We have revolted and rebelled 
against Him. " Ground arms," said He. " Put 
your sins away, put your drunkenness, your self- 
righteousness away. Ground arms." And when 
sin is renounced, and we are ready to perish, and 
we think that the law is ready to blow us in 
pieces, then He says, " I will forgive you." — C. H. 
Spurgeon. 

5177. SIN, One, the soul's ruin. There was but 
one crack in the lantern, and the wind has found 
it out and blown out the candle. How great a 
mischief one unguarded point of character may 
cause us ! — Spurgeon. 

5178. SIN, Origin of. At a missionary station 
among the Hottentots the question was proposed, 
" Do we possess anything that we have not received 
of God ? " A little girl of five years old immedi- 
ately answered, "Yes, sir, sin." 

5179. SIN, Original. A minister having preached 
on the doctrine of original sin, was afterwards 
waited on by some persons, who stated their objec- 
tions to what he had advanced. After hearing 
them he said, " I hope you do not deny actual sin 
too ? " " No," they replied. The good man ex- 
pressed his satisfaction at their acknowledgment ; 
but, to show the absurdity of their opinions in 
denying a doctrine so plainly taught in Scripture, 



he asked them, " Did you ever see a tree growing 
'without a root ? " 

5180. SIN, Playing with, illustrated. The newly 
caught cobra was brought out with the others, and 
the man, spirit- valiant, commenced to handle the 
stranger like the rest. But the cobra darted at his 
chin and bit it, making two marks like pin-points. 
The poor juggler was sobered in an instant. " / am 
a dead man," he exclaimed. . . . ! In two hours he 
was a corpse. — Philip H. Gosse, F.R.S. 

5181. SIN, Pleasures of. Three young men, 
bathing one sunny day in a beautiful river, allowed 
themselves to float downwards towards a waterfall 
some distance below. At length two of them made 
for the shore, and to their alarm found that the 
current v/as stronger than they had supposed. They 
immediately hailed the other, and urged him also 
to seek the shore. But he smiled at their fears, 
and floated on. "It is pleasant floating," he said, 
and seemed to enjoy it much. Soon several per- 
sons were gathered on the bank of the river, and, 
alarmed for his safety, they cried out in deep ear- 
nestness, "Make for the shore, make for the shore, 
or you will certainly go over ! " But he still floated 
on, laughing at their fears. Soon he saw his danger, 
and exerted his utmost energies to gain the bank. 
But, alas / it was too late ! The current was too 
strong. He cried for help, but no help could reach 
him. His mind was filled with anguish, and just as 
he reached the fearful precipice he threw himself 
up with arms extended, gave an unearthly shriek, 
and then was plunged into the boiling abyss below. 
— Biblical Museum. 

5182. SIN, Retribution in. A bag of gold 
stolen from a Western steamer was found bound to 
the neck of the robber, his treasure having sunk 
him. — Van Doren. 

5183. SIN, Secret. Some shepherds once saw an 
eagle soar out from a crag. It flew majestically, 
far up into the sky, but by-and-by became unsteady, 
and began to waver in its flight. At length one 
wing dropped, and then the other, and the poor 
bird fell swiftly to the ground. The shepherds 
sought the fallen bird, and found that a little 
serpent had fastened itself upon it while it rested 
on the crag. The eagle did not know that the 
serpent was there. But it gnawed in through the 
feathers, and while the proud monarch was sweep- 
ing through the air its fangs were thrust into his 
flesh, and he came reeling down into the dust. It 
is the story of Samson ; it is the story of many a 
life. For a time the promise is great, then sud- 
denly it falls. Some secret sin has long been eating 
its way into the heart, and at last the proud life 
lies soiled and dishonoured in the dust. 

5184. Sin, Service of. In New York the people 
who were tried in the police court, on being sen- 
tenced had to pass over a high bridge on their way 
to prison. On one side of that bridge was a large 
poster which said, " The Bridge of Sighs ; " and upon 
the other side was one which said, "The way of 
transgressors is hard." He said to the officer of the 
prison, "Why did you put that up there?" and he 
said, "The most of those convicted here are young 
men, and they generally wept on being brought over 
this bridge, and we call it the Bridge of Sighs." 
The yoke of Satan was hard, and there was not a 



SIN 



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SIN 



drunkard, a harlot, or a libertine but knew it waa 
hard.— Moody. 

5185. SIN, Sickening of. A man mad with 
brandy leaped into the harbour at Boulogne. A poor 
fisherman plunged in, and lifted him out. In a few 
minutes the poor lunatic repeated the act, and was 
again rescued. This did not suffice, for he was over 
the boat's side again, and more than ever likely to 
be drowned. He who undertook to save him this 
time was a wise man, and therefore saved him on a 
better system than before. He ducked him beneath 
the waves again and again, sousing, saturating, and 
rilling him with the brine, so as to give him a 
sickening of it. Thus we have seen your easy con- 
verts return to the danger from which we hoped 
they had escaped ; but by deep convictions, and a 
sense of Divine wrath, the Holy Spirit makes surer 
work of those upon whom He operates ; for thus 
He sickens men of venturing again into the deep 
from which they have been drawn with difficulty. 
Any true conversion is good, but we confess our 
liking to the old-fashioned Bunyan-like experience. 
A little drenching and half-drowning in terror 
nauseates men of iniquity, and this is a great point 
gained. — Spurgeon. 

5186. SIN, Stealthy approach of. When the 
wild horses of Mexico are grazing unconsciously in 
a prairie, there may sometimes be seen gathering 
in the distance a troop of wolves, whom hunger has 
driven out after food. At first the horses snuff up 
the scent and become alarmed, and as long as they 
continue so all is safe ; for their fieetness puts a 
barrier between themselves and their assailants, 
which the latter are wholly unable to surmount. 
But so grave and innocent do the wolves look — so 
solely graminivorous and gentle — that their intended 
victims soon become relieved from all fear, and 
begin again quietly to graze upon the same spot. 
Presently two of the older and more wary of the 
wolves stroll forth, as it were listlessly, and appa- 
rently for the mere purpose of pastime, sometimes 
advancing, sometimes retreating, and every now and 
then stopping to gambol with each other, as if to 
show their disengaged simplicity and buoyancy of 
heart. Again the horses become alarmed ; but 
again, observing how very friendly and innocent 
their visitors appear, they fall once more to grazing 
secure on the fields. But the fatal moment has now 
come ; and with unerring spring, the nearest of the 
victims finds the fangs of one of his gaunt and wily 
pursuers fastened in his haunches, and those of 
another in his neck, and in a moment he is covered 
by the whole of the greedy pack that had besn thus 
waiting till this moment to dash upon his prostrate 
frame. So it is that sin presents itself to the in- 
cautious soul. — Preacher s Lantern. 

5187. SIN, sure to be fcrand out. When Dr. 
Donne took possession of his first living, he walked 
into the churchyard as the sexton was digging a 
grave ; and on his throwing up a skull, the Doctor 
took it into his hands, to indulge in serious contem- 
plation. On looking at it, he found a headless nail 
sticking in the temple, which he secretly drew out, 
and wrapped it in the corner of his handkerchief. 
He then asked the gravedigger whether he knew 
whose skull it was. He said he did, adding it 
had been a man's who kept a brandy-shop — a 
drunken fellow, who one night, having taken two 
quarts of ardent spirits, was found dead in his bed 



the next morning. "Had he a wife?" "Yes." 
"Is she living? " " Yes." " What character does 
she bear ? " "A very good one ; only her neigh- 
bours reflect on her because she married the day 
after her husband was buried." This was enough 
for the Doctor, who, in the course of visiting his 
parishioners, called on her. He asked her several 
questions, and, among others, of what sickness her 
husband died. She giving him the same account, 
he suddenly opened the handkerchief, and cried, in 
an authoritative voice, " Woman, do you lenow this 
nail ? " She. was struck with horror at the unex- 
pected question, instantly acknowledged that she 
had murdered her husband, and was afterwards 
tried and executed. 

5188. SIN, Tampering with. A little newsboy, 
to sell his paper, told a lie. The matter came up 
in the Sabbath-school. "Would you tell a lie for 
a penny ? " asked a teacher of one of the boys. 
" No, ma'am," answered Dick, very decidedly. 
"For a shilling?" "No, ma'am." "For a" 
sovereign ? " Dick was staggered. A sovereign 
looked big. Oh, would it not buy lots of things t 
While he was thinking, another boy behind him 
roared out " No, ma'am." " Why not 1 " asked the 
teacher. "'Because when the sovereign was all 
gone, and all the things got with it gone too, the 
lie is there all the same," answered the boy. 

5189. SIN, the source of vanity and pride. A 

young minister, addressing a rather fashionable audi- 
ence, attacked their pride and extravagance, as seen 
in their dresses, ribbons, ruffles, chains, and jewels. 
In the afternoon an old minister preached power- 
fully on the corruption of human nature, the enmity 
of the soul towards God, and the necessity of a new 
heart. In the evening, as they sat together in 
private, the young minister said, "Father D., why 
do you not preach against the pride and vanity of 
the people for dressing so extravagantly ? " " Ah, 
son Timothy," replied the venerable man, "while 
you are trimming off the top branches of the tree, I 
am endeavouring to cut it up by the roots, and then 
the whole top must die." 

5190. SIN, to be striven with. As Father 
Taylor was going away to Europe, he gave the 
church-charge, and said, s< Brethren, you'll of course 
have some quarrel while I'm gone. Now, begin to 
quarrel with your sins. I give you full scope. 
Begin now, and keep it up till I come back, or till 
you haven't one sin left." — Life of Father Taylor. 

5191. SIN, Vitality of. The yew-tree appears 
to renew itself out of its own decay ; the decayed 
wood at the centre of an old yew is gradually formed 
into rich vegetable mould, and fresh verdure springs 
from it. How like is this to our inward corruptions, 
which have a marvellous vitality, so that one sin 
feeds upon the death of another ! If we are cured 
of some one fault, we grow proud of the amend- 
ment ; or if we perceive ourselves to be in the 
wrong and strive against the evil, we are too apt 
to despond and become unbelieving. So pride and 
unbelief, two master evils, grow out of the decay 
of other sins. — Spurgeon. 

5192. SIN, Wages of. Walking in the country, 
I went into a barn, where I found a thresher at his 
work. I addressed him in the words of Solomon 
" In all labour there is profit." Leaning upon his 



SIN 



( 545 ) 



SINS 



flail, with great energy he answered, " Sir, that 
is the truth ; but there is one objection to it ; I 
have loDg laboured in the service of sin, but I have 
got no profit by my labours." — Rev. W. Jay. 

5193. SIN, Wedded to. "When the physicians 
told Theotimus, that except he abstained from 
dmnkennness and licentiousness he would lose his 
eyes, his heart was so wedded to his sins that he 
answered, " Then farewell, sweet light." 

5194. SIN, will be sure to find us out. Do you 
remember that poem of Southey's about Sir Ralph 
the Rover ? On the east of Scotland, near Arbroath, 
in the old days, a good man had placed a float 
with a bell attached on the dangerous Inchcape 
Rock, so that the mariners hearing it might keep 
away. This Sir Ralph the Rover, in a moment of 
devilry, cut away both float and bell. It was a 
cruel thing to do. Years passed. Sir Ralph roamed 
over many parts of the world. In the end he 
returned to Scotland. As he neared the coast a 
storm arose. Where was he ? Where was the 
ship drifting ? Oh that he knew where he was ! 
Oh that he could hear the bell on the Inchcape 
Rock ! But years ago, in his sinful folly, he, with 
his own hands, had cut it away. Hark ! to that 
grating sound heard amid the storm, felt amid the 
breakers ; the ship is struck ; the rock penetrates 
her, she goes to pieces, and with curses of rage 
and despair, the sinner's sin has found him out ; 
he sinks to rise no more until the great day of judg- 
ment. — Rev. G. Bitting, LL.B. 

5195. SIN, will find men out. I was once 
applied to by a stranger for a sight of a letter 
which I had received calumniating his character. 
I looked at the man and pitied him, and coolly 
replied, "It would be a breach of the common 
principles of society to show confidential letters 
written to us for the purpose of our doing people 
good." He retorted, "I demand a sight of it, sir, 
as an act of justice due to an injured man." I 
replied, " How did you know that I had received 
a letter concerning you ? " " Know ! " said he ; " it 
was impossible not to know it ; your language and 
manner were so pointed." I rejoined, "Do not be 
too positive ; you have been decei ved before now, I 
suppose ; you may be so again." " It is not possible," 
said he ; "you described the sin in the clearest lan- 
guage, and looking me in the face, an d pointing towards 
me, you said, ' Sinner, be sure your sin will find you 
out.' I therefore expect from you, sir, as a Christian 
minister, that you will give me a sight of the letter, 
that I may know its contents and repel its charge." 
I observed, " I do not know your name ; to my 
knowledge I never saw you before ; and as you have 
not told me in what part of the sermon it was I was 
so pointed, if I show you any letter I may show 
you the wrong one ; I shall, therefore, certainly not 
exhibit any of my letters to you, nor satisfy you 
whether I have received any one about you, till you 
describe the case alluded to." He hesitated, but 
afterwards described the sin of which he was ac- 
cused. When he had finished, looking him full in 
his eyes, assuming a solemn attitude, and using 
a grave and serious tone of voice, I said, " Can you 
look me full in the face, as you must your Judge at 
the great day of God, and declare that yon are inno- 
cent of this sin laid to your charge ? " He trembled, 
turned pale, his voice faltered, and, summoning up 
his remaining courage, he said, " I am not bound to 



make any man my confessor ; and if I were guilty, 
no man has a right to hold me up to public obser- 
vation, as you have done." Softening my tone, I 
said, "Do you believe the passage I cited — 1 Be sure 
your sin will find you out' — is the word of God?' 
He said, "It, may be." "Surely it is," said L 
" He that made the ear, shall He not hear ? He 
that made the eye, shall He not see? Can He 
have any difficulty in bringing your sin to light ? 
Now I will tell you honestly / never received any 
letter or information about y-ju whatever, but I am 
persuaded your sin has found you out ; the preach- 
ing of the Word is one method by which God makes 
men's sins find them out. Let me entreat you 
seriously to consider your state and character. Who 
can tell 1 — God may have intended this sermon for 
your good ; He may mean to have mercy on you ; 
this may be the means of saving your neck from the 
gallows, and your soul from hell ; but you are not 
there yet, there still is hope." He held down his 
head, clenched his hands one into the other, and 
bursting into tears, said, "I never met with any- 
thing like this. I am certainly obliged to you for 
your friendship. I am guilty, and hope this con- 
versation will be of essential advantage to me ! " 
— Rev. Mr. English {condensed). 

5196. SINS, avoided. When Venice was in the 
hands of the Austrians, those alien tyrants swarmed 
in every quarter ; but the Venetians hated them to 
the last degree, aud showed their enmity upon all 
occasions. When the Austrian officers sat down at 
any of the tables in the square of St. Mark, where 
the Venetians delight on summer evenings to eat 
their ices and drink their coffee, the company would 
immediately rise and retire, showing by their with- 
drawal that they abhorred their oppressors. After 
this fashion will every true Christian treat his inbred 
sins ; he will not be happy under their power, nor 
tolerate their dominion, nor show them favour. If 
he cannot expel them, he will not indulge them. — 
Spurgeon. 

5197. SINS, covered. They tell us that cloth 
which has been dyed red can never be restored to 
its original purity. But when a piece of red cloth 
is viewed through ruby glass, the colour is lost, and 
it appears white. So sins — red like crimson — are 
white as wool when the blood of Christ is inter- 
posed. — W. F. 

5198. SINS, hard to destroy. A cat once sprang 
at my lips while I was talking, and bit me savagely. 
My friend in whose house it occurred decreed that 
the poor creature should die. The sentence he 
executed personally, to the best of his ability, and 
threw the carcass away. To his surprise, the cat 
walked into the house the next day. Often and 
often have I vowed death to some evil propensity, 
and have fondly dreamed that the sentence was 
fulfilled ; but, alas ! in weaker moments I have had 
sad cause to know that the sinful tendency still 
s urvived. — Sp urgeon. 

5199. SINS, hidden. A lady, whose portrait had 
often been successfully taken before, paid a visit one 
day to the photographer's for the purpose of having 
a new one taken. After she had sat for it in the 
usual way, the photographer retired with the plate 
to examine the picture which the sun's light had 
drawn there, but as the lines gradually developed 
in the chemical bath a strange sight was revealed. 

2 M 



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( 546 ) 



SINCERITY 



In the portrait the lady's face appeared covered with 
a number of dark spots ; but yet no one looking at 
her that day was able to detect the slightest trace 
of them in her face ! But the next day the ex- 
planation came. The spots had then become dis- 
tinctly visible. The lady was ill of smallpox, of 
which she died. The faint yellow of the spots, some 
time before human eyes could discern it, had been 
marked by the pure light of the sun, and traced in 
darkened spots in that inexorably true picture 
drawn on the photographic plate, revealing the 
horrible disease that already, though as yet invis- 
ible to human eyes, was seated there. — Biblical 
Treasury. 

5200. SINS, how God deals with. A woman 
came to a minister one day carrying a bundle of wet 
sand. " Do you see what this is, sir ? " said she. 
"Yes," was the reply; "it is wet sand." "But do 
you know what it means ? " "I do not know ex- 
actly what you mean by it, woman ; what is it ? " 
" Ah, sir," she said, " that's me ; and the multitude 
of my sins cannot be numbered." And then she 
exclaimed, " O wretched creature that I am ! how 
can such a wretch as I ever be saved ? " " Where 
did you get the sand ? " asked the minister. " At 
the Beacon. " " Go back, then, to the Beacon. Take 
a spade with you ; dig, dig, and raise a great mound ; 
shovel it up as high as ever you can, then leave it 
there. Take your stand by the sea-shore, and watch 
the effect of the waves upon the heap of sand." 
"Ah, sir," she exclaimed, "I see what you mean 
—the blood, the blood, the blood of Christ, it 
would wash it all away." 

5201. SINS, how they should be treated. A 

great warrior was once persuaded by his enemies to 
put on a beautiful robe, which they presented him. 
Not suspecting their design, he wrapped himself 
tightly in it, but in a few moments found that it 
was coated on the inside with a deadly poison. It 
stuck to his flesh as if it had been glued. The 
poison entered into his flesh, so that, in trying to 
throw off the cloak, he was left torn and bleeding. 
But did he for that reason hesitate about taking it 
off ? Did he stop to think whether it was painful 
or not ? Did he say, " Let me wait and think about 
it a while ? " No ; he had more sense than that. 
He tore it off at once, and threw it from him, and 
hastened away from it to the physician. Sinner, 
this is the way you must treat your sins if you 
would be saved. They have gone into your soul. 
If you let them alone you perish. You must not 
fear the pain of repentance. You should cast them 
from you as poison, and hasten away by faith to 
Jesus Christ, the only Physician who can cure you, 
by His own blood applied to your hearts. Do this 
or your sins will consume you like fire. — Bishop 
Meade. 

5202. SINS, Little. Did you ever see an oyster- 
shell, the whole shell, without an oyster in it ? How 
did the oyster get out? The oyster-man did not 
take it out with his knife, for the two parts of the 
shell are still together. If you look you will see 
there is a small hole in the top of the shell. How 
came this ? A little creature, called a whelk, made 
it. This animal has an instrument like a small 
auger or gimlet. With this it bores a hole into the 
shell of the oyster. Then it sucks the oyster through 
the hole, and little by little eats it up. The whelk 
is little, but it does great harm. If we want to save 



the oysters we must kill the whelks. It we wish 
to have any grapes we must take the foxes, the 
little foxes, that spoil the vines. 

5203. SINS, little, Danger of. A famous ruby 
was offered to this country. The report of the 
crown jeweller was, that it was the finest he had 
ever seen or heard of, but that one of its facets was 
slightly fractured. The result was, that almost 
invisible flaw reduced its value by thousands of 
pounds, and it was rejected from the regalia of 
Englan d. — Grosart. 

5204. SINS, little, Power of. A merchant of 
San Francisco, during the infant days of the State 
of California, having escaped disastrous fires, grew 
rich and prosperous. He built a fine warehouse, 
partly upon solid rock and partly upon piles, as it 
was convenient to have a portion of his establish- 
ment extend over the water of the harbour. One 
night a messenger came to him with the intelligence 
that the whole concern had fallen to the ground, 
and that bales and boxes of merchandise were 
thrown into the water. What was the cause ? A 
worm, a mere mite when young, but nearly as large 
as one's finger when grown, and growing most 
rapidly, and multiplying in almost incredible num- 
bers, had entered the piles. They had completely 
honeycombed the interior, rendering them incapable 
of sustaining any weight. Is not this like little 
sins? Does not one beget another, and then 
another, multiplying to an alarming extent ? 

5205. SINS, of presumption. Dr. Parker was 
once speaking of sins of presumption. "Deliberate, 
wilful sin — what is it ? It is a shut hand, s 
clenched fist, an upraised arm, the muscles to their 
full tension, and the object God Almighty's face," 
he said. A thrill passed through the audience ; 
there was a deep-drawn sigh audible in every 
direction ; and I must confess that never before had 
I such an idea of sin — presumptuous sin against 
God.—/. B. Gough. 

5206. SINS, Eecord of. It is said that the Bank 
of France has an invisible studio in a gallery behind 
the cashiers, so that, at a signal from one of them, 
any suspected customer can instantly have his pic- 
ture taken without his own knowledge. So our sins 
and evil deeds may be registered against us, and we 
ourselves altogether unconscious of the fact. — B. 

5207. SINS, Small, and their results. How the 

world was agape when it came out that a neglected 
handful of some foreign aquatic seed dropped into 
one of our English canals had grown and gradually 
multiplied, until miles were being choked up with 
the pestiferous weed ; and just so " small sins " have 
this very principle of growth and increase, growing 
with our growth. — Rev. A. B. Grosart. 

5208. SINS, The most attractive, the most 
deadly. It is notable that nearly all the poisonous 
fungi are scarlet or speckled, and the wholesome 
ones brown or grey, as if to show us that things 
rising out of darkness and decay are always most 
deadly when they are well dressed. — Ruskin. 

5209. SINCERITY, leading to God and duty. 

Not long ago a certain man, who had repeatedly 
and openly avowed himself a disbeliever in Chris- 
tianity, in worship, and in the very being of a God 
— of active powers, large intelligence, and an average 



SINCERITY 



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SINNER 



conscience — began to see the truth he had so long 
kept covered up. He began to believe himself mis- 
taken, and to think that God, and the law of God, 
and Revelation, and the Future Life, might be 
realities after all. It was borne in, strongly, irre- 
sistibly ; he hardly knew how, except as he did 
know and see that it was through the sympathies 
and intercessions of some about him that he loved 
and trusted. He was troubled to agony. Such 
inward revolutions as that do not come about with- 
out straining the sensitive parts of the soul, breaking 
up the frozen fountains of penitence and self-reproach, 
and shaking the whole nature with pain. Dealing 
quite honestly with himself, he went into solitude 
and prayed. He prayed only this, that if there was 
a God, he might Jcnow and believe in Him. He 
prayed rather into the wide heavens than to a 
Heavenly Father. But after this first and single 
act towards his Maker, he said, " I know little yet 
of religion ; there is evidently something here that 
I never dreamed of yet ; but if I am going to pray 
to God, I must settle my difficulties with my fellow- 
man. There is my former partner in business, 
whom I quarrelled with a year ago, and whom I 
have been hating ever since ; the first thing for me 
to do now is to go and confess my wrong, and be at 
peace with him. No more prayers till that is done ; 
no falsities left behind ; no sins reserved ; a clean 
beginning or no religion." He went to his partner, 
and was forgiven, and forgave. He went to his 
God, and was sure he was forgiven there ; and then 
he went on into a sound, consistent, spiritual life. 
Old things passed away, and all things became new. 
This is Christianity. — Huntington. 

5210. SINCERITY, Meaning of. In the palmy 
days of Roman prosperity, when her merchants 
lived in their marble palaces on the banks of the 
Tiber, there was a sort of emulation in the gran- 
deur and artistic adornment of their dwellings. 
Good sculptors were eagerly sought after and em- 
ployed. But tricks were sometimes practised then 
as now ; thus, if the sculptor came upon a flaw in 
the marble, or chipped a piece out by accident, he 
had a carefully prepared wax with which he filled 
in the chink, and so carefully fixed it as to be im- 
perceptible. In process of time, however, heat or 
damp would affect the wax, and reveal its presence 
there. The consequence was, that when new con- 
tracts were made for commissioned works of art, a 
clause was added to the effect that they were to be 
sine cerd, or without cement. Hence we have here 
a word-picture of great moral significance. — Rev. J. 
Tesseyman. 

5211. SINCERITY, tested. An old Methodist 
preacher once offered the following prayer in a 
prayer-meeting: — " Lord, help us to trust Thee with 
our souls." " Amen," was responded by many 
voices. " Lord, help us to trust Thee with our 
bodies." "Amen," was responded with as much 
warmth as ever. " Lord, help us to trust Thee with 
our money ; " but to this petition the " Amen " was 
not forthcoming. Is it not strange that when 
religion touches some men's pockets it cools their 
ardour at once and seals their lips ? 

5212. SINFUL heart, No room for God in. 

Travellers tell us that there is a tribe in Africa so 
given to superstition that they fill their huts and 
hovels with so many idols that they do not even 
leave room for their families. How many men 



there are who fill their hearts with the idols of sin, 
so that there is no room for the living God, or for 
any of His holy principles ! " — John Bate. 

5213. SINFUL pleasures, Image of. Manfred, 
the lord of Fuenza, after many cruelties, turned 
friar. Reconciling himself to those whom he had 
so often opposed, to celebrate the renewal of their 
friendship, he invited them to a magnificent ban- 
quet. At the end of the dinner the horn blew to 
announce the dessert ; but it was the signal of this 
dissimulating conspirator ! — and the fruits which 
that day were served to his guests were armed, 
men, who, rushing in, immolated their victims. — /. 

Israeli. 

5214. SINGING, Congregational. One Sunday 
morning, about ten years ago, I was walking with 
him (Dr. Lowell Mason) from his house on the 
mountain-side at Orange down through a strip of 
grand old woods in the valley, on our way to wor- 
ship in the quaint stone Congregational chapel 
which he had helped to found. We were talking 
of the sublimity of congregational singing as com- 
pared with the mere prettiness of quartette singing. 
Suddenly stopping, he said, in his abrupt, striking- 
way, "This is congregational singing ; these grand 
old trees, this tangled wildwood. Yonder garden, 
with its flowers and evergreens of formal cut, is 
quartette singing. Which of these two places 
would we choose as aids to worship ? " — (J. M 
Cady. 

5215. SINGING, Love of. At a gathering of 
children on Christmas Day a gentleman present 
related a very interesting incident : — A little girl, 
but three years of age, was very curious to know 
why Christmas evergreens were so much used, and 

what they were intended to signify. So Mr. L 

told her the story of the babe of Bethlehem — of the 
child whose name was Jesus. The little questioner 
was just beginning to give voice to the music that 

was in her heart ; and after Mr. L concluded 

the narrative, she looked up in his face and asked, 
" Did Jesus sing ? " Who had ever thought of 
that ? If you look at Matt. xxvi. 30, you will find 
almost conclusive proof that Jesus sang with His 
disciples. Is not that encouragement for us to 
sing — not with the understanding only, but with 
the heart also ? 

5216. SINNER, A superior. I remember a 
gentleman taking exception to an address based 
upon the words of God concerning Jew and Gen- 
tile, that loth are guilty before God. I remarked, 
" But the Word of God distinctly says, ' There is 
no difference : for all have sinned, and come short of 
the glory of God ' " (Rom. iii. 22, 23). My friend 
replied, " Do you mean to say that there is no dif- 
ference between an honest man and a dishonest one, 
between an intemperate man and a sober man ? " 
"No," I remarked; "I did not affirm that there 
was no room for comparison between such cases ; 
but my position is, that if two men were standing 
here together, one an intemperate man and the 
other a sober man, I should say of the one, ' This 
man is an intemperate sinner, the other is a sober 
sinner.' " My friend did not know how to meet the 
difficulty, but answered, " Well, I don't like such 
teaching." Very quietly I replied, " Then I will 
make some concession, and meet your difficulty. I 
will admit that many are ' superior sinners,' and 



SINNER 



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SINNER 



that you are a superior sinner." I shall not soon 
forget my friend's expression of countenance when 
he had taken stock of the argument. — Henri/ 
Varley. 

5217. SINNEE, and God. A burglar, not long 
ago, rifled an unoccupied dwelling by the seaside. 
He ransacked the rooms, and heaped his plunder in 
the parlour. There were evidences that here he sat 
down to rest. On a bracket in the corner stood 
a marble bust of Guido's " Ecce Homo " — Christ 
crowned with thorns. The guilty man had taken 
it in his hands and examined it. It bore the marks 
of his fingers, but he replaced it with its face turned 
to the wall, as if he would not have even the sight- 
less eyes of the marble Saviour look upon his deeds 
of infamy. So the first act of the first sinner was 
to hide himself at the sound of God's voice. — Pro- 
fessor Phelps. 

5218. SINNER, and hatred to Christianity. 

Before he (Photsia, a Chinese convert) was a Chris- 
tian he set his heart on a concubine, according to 
native custom. His wife strongly opposed. Since 
he became a Christian her superstitious horror is 
so great that she says, " Welcome to the concubine, 
if only you will renounce Christianity ! " — Rev. J. 
Sadler, Amoy. 

5219. SINNER, and the love of God. A gay 

votary of fashion in Paris, a woman of this world, 
living for it, and giving herself up to it, was slightly 
indisposed and lying in bed, when her sisters came in 
full of merriment and laughter. " Have you heard," 
said they, "the last joke?" " No ; what is it?" 
" Oh ! there is a mad fellow come over from England, 
preaching what he calls ' the gospel ; ' he preaches 
in English, and one of the French pastcurs interprets 
for him. It is the most ridiculous thing out. We 
are going to hear him." By-and-by they were gone ; 
and as this poor girl was lying alone in her bed 
there came into her heart, she did not know why, 
an indescribable desire to go too. She rang her 
bell for her maid, and said, " I want you to dress 
me." The servant looked surprised, and said, "You 
are not fit to get up, Ma'am." " Never mind ; send 
for a carriage." The servant expostulated, but she 
drove to the hall. There was but one vacant seat, 
just in front of the platform, and she was shown 
into it. There was a dead silence as the strange 
preacher came to the front of the platform, and 
looked her full in the face. He paused for a 
moment, and as she looked up wondering, her eye 
met his. Gazing at her, as though he would read 
the secrets of her heart, he suddenly exclaimed, 
" Poor sinner ! God loves thee." " I do not know," 
she afterwards stated, "what more he said. I sat 
there sobbing as if my heart was broken. As I sat 
there, it seemed as though my whole life passed 
before me — a loveless, godless life. I had turned 
my back on God, lived for the world, lived for 
pleasure, lived in sin. That voice kept ringing in 
my ears over and over again. I could hear nothing 
else: 'Poor sinner! God loves thee.' Howl got 
out of the room I do not know. I found myself 
by-and-by kneeling at my own bedside. At last, 
conscious of my own utter unworthiness ; I dared to 
look up, and I cried out, ' O my God, if Thou lovest 
me, I have never loved Thee before ; but now, 
from this time. I take Thee at Thy word ; I trust 
Thy love ; I cast myself on Thy love.' " Then the 
world faded away from her ; its attractions lost 



their charm ; the empty gaieties of life in which 
she had been living passed away like a dream of the 
morning ; and she went on her way a new woman, 
born again, not of corruptible seed, but of incor- 
ruptible, by the received love of God. — Clerical 
Library {condensed). 

5220. SINNER, Coming to Christ as. A great 
monarch was accustomed on certain set occasion? 
to entertain all the beggars of the city. Around 
him were placed his courtiers, all clothed in rich 
apparel ; the beggars sat at the same table in 
their rags of poverty. Now it came to pass that 
on a certain day one of the courtiers had spoiled 
his silken apparel, so that he dared not put it on, 
and he felt, "I cannot go to the king's feast to-day, 
for my robe is foul." He sat weeping till the 
thought struck him, "To-morrow, when the king 
holds his feast, some will come as courtiers happily 
decked in their beautiful array, but others will 
come and be made quite as welcome who will be 
dressed in rags. Well, well," said he, " so long as 
I may see the king's face and sit at the royal table, 
I will enter among the beggars." So, without mourn- 
ing because he had lost his silken habit, he put on 
the rags of a beggar, and he saw the Icing's face as 
well as if he had worn his scarlet and fine linen. 
My soul has done this full many a time, when her 
evidences of salvation have been dim ; and I bid 
you do the same when you are in like case : if you 
cannot come to Jesus as a saint, come as a sinner ; 
only do come with simple faith to Him, and you 
shall receive joy and peace. — Spurgeon. 

5221. SINNER, Danger of. In our country there 
were two millers, who used to take charge of a mill 
on a stream, the one relieving the other. One of 
them used to row down the stream at night, within 
about a hundred yards of the dam, hitch the boat, 
and then go into the mill and take his comrade's 
place, while he would take the boat and row up the 
stream to his home. One night, as he was coming 
to relieve the other as usual, he fell asleep, when all 
of a sudden the noise of the waters rushing over 
the dam woke him, and in an instant he realised 
his perilous position, and seizing the oars, began to 
pull against the current for his life ; but it was too 
late. He knew full well that if he went over that 
dam it was sure and instant destruction. So he 
tried to swing his boat to the shore, but nearer 
and nearer he went to the dam. At last, with a 
despairing effort, he got alongside the steep and 
rocky bank, and laid hold of a twig. With this he 
tried to pull himself up, but he felt it giving way, 
and he dared not try again, and could not find 
another. All he could do was to clutch it, and hold 
on by it, and raise a cry for help. " Help ! help ! 
help I " he shouted. He had no other hope for life. 
And when, at last, that cry of distress was heard, 
and, having heard it, ropes were brought and 
anxiously let down over the rocks below which he 
was holding on, he let go the twig. And the 
moment he let go the twig and laid hold of the 
ropes they began to pull away, and lifted him safely 
up out of the jaws of death. Now, bear in mind, 
God will always hear your cry. God's ear has not 
grown deaf, nor His arm grown short, that He can- 
not save. The rope is as long to-night as it has 
ever been, and that rope is Christ Himself. Let go 
your own twig and lay hold of the rope of eternal 
life, which is Christ. — Moody. 



SINNER 



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SINNERS 



5222. SINNER, Illustration of. When the Bas- 
tile was about to be destroyed, a prisoner was 
brought out who had long been lying in one of its 
gloomy cells. Instead of joyfully welcoming the 
liberty which was granted to him, strange to say, 
ihe entreated that he might be taken back to his 
dungeon. It was so long since he had seen the light, 
that his eye could not endure the glare of the sun. 
Besides this, his friends were all dead, he had no 
home, and his limbs refused to move. His chief 
desire now was, that he might die in the dark 
prison where so long he had been a captive. — 
Denton. 

5223. SINNER, in what his guilt consists. If 

I ask my little boy, who is but five years old, to 
repeat the multiplication-table, he is perfectly ex- 
cusable in answering, "I don't know. I am not 
old enough to learn it." But if I ask him at 
twenty years of age to repeat the table, and he can- 
not do it, then his ignorance would be his fault and 
his disgrace. It was not his fault to be born in 
ignorance of the multiplication-table ; but it would 
be his fault to remain so. He had a free choice 
between instruction and ignorance ; his disgrace 
would be that he chose not to learn. Precisely so 
is it with every sinner. His guilt does not consist 
in his being born sinful, but in his remaining sinful. 
— Cuyler. 

5224. SINNER, Pride of. A woman professing 
to be under deep conviction went to a minister, 
crying aloud that she was a sinner ; but when he 
came to examine her in what point, though he went 
over and explained all the ten commandments, she 
would not own that she had broken one of them. 

5225. SINNER, Ruin of. It is said of some of 
the heathen that, to please their gods, they put 
themselves to death by going out on a deep river in 
a little boat, and with a vessel in their hand filling 
it with water. By degrees the boat becomes fuller 
and fuller, sinks to its edge, trembles for an instant, 
and then goes down with its poor deluded occupant. 
And this is just what is continually going on with 
every sinner. Every day, every month, every year, 
the soul is filling with sin, till at last it becomes 
completely full, and sinks into everlasting ruin. 

5226. SINNER, Test of. A young man once said 
to me, " I do not think I am a sinner." I asked 
him if he would be willing his mother or sister should 
know all he had done or said or thought — all his 
motives and all his desires. After a moment he 
said, " No ; indeed I should not like to have them 
know ; no, not for the world." "Then can you dare 
to say, in the presence of a holy God, who knows 
every thought of your heart, ' I do not commit sin ' ? " 
— J. B. Go ugh. 

5227. SINNERS, all are welcomed to Christ. 

Conversing about the manner in which the gospel- 
call is addressed to men, he observed, " It has been 
my comfort these twenty years, that not only sen- 
sible sinners, but the most stupid, are made welcome 
to believe in Christ." — Life of Rev. John Brown, of 
Haddington. 

5228. SINNERS, Careless. My study-windows 
used to overlook a rocky point on the coast of Glou- 
cester, Mass., where, some years ago, a vessel was 



wrecked in a terrible snow-storm. The villagers 
went to the sailors' help, and at last they succeeded 
in getting a rope from the wreck to the shore ; and 
all came safely to land but one, who refused to 
come. A young man went aboard the wreck, and 
found this man benumbed and drunken, partly un- 
dressed, and about to get into his berth for sleep. 
He took him by the shoulders, forced him upon 
deck, and sent him ashore, and in ten minutes the 
wreck went to pieces. How many sinners are care- 
less, asleep, and wishing to remain in sin, even in 
the presence of the Saviour ! 

5229. SINNERS, Chief of. You have heard of 
stereotype-printing. When the types are set up, 
they are cast — made a fixed thing, so that from one 
plate you can strike off hundreds of thousands of 
pages in succession, without the trouble of setting 
up the types again. Paul says, " That I might be 
a plate never worn out — never destroyed ; from 
which proof impressions may be taken to the very 
end of time." What a splendid thought, that the 
Apostle Paul, having portrayed himself as the chief 
of sinners, then portrays himself as having received 
forgiveness for a grand and specific end, that he 
might be a standing plate from which impressions 
might be taken for ever, that no man might despair 
who had read his biography ! — Dr. Gumming. 

5230. SINNERS, Christ came to save. Think- 
ing how unworthy, how sinful I am, this other 
thought came into my mind — " Make yourself as 
black as you may, you cannot malce yourself more 
than a sinner ; and the gospel is for such as you are 
— for sinners" — A. Anderson. 

5231. SINNERS, Christ cannot forsake re- 
pentant. I almost gave up all hope, and resolved 
to sin on and go to hell. . . . " If I go to hell," said 
I, " I will serve God there ; and since I cannot be 
an instance of His mercy in heaven, I will be a 
monument of His justice in hell ; and if I show 
forth His glory one way or the other I am content." 
But I soon recovered my ground. I thought, " Christ 
died for all ; therefore He died for me." — Diary of 
Rev. J. Fletcher, of Madeley. 

5232. SINNERS, Compassion for. Eobert Flock- 
hart, of Edinburgh, though a lesser light, was a con- 
stant one, and a fit example to the bulk of Christ's 
street witnesses. Every evening, in all weathers and 
amid many persecutions, did this brave man continue 
to speak in the street for forty-three years. Think of 
that, and never be discouraged. When he was tot- 
tering to the grave the old soldier was still at his 
post. " Compassion to the souls of men drove me," 
said he, "to the streets and lanes of my native city, 
to plead with sinners and persuade them to come to 
Jesus. The love of Christ constrained me. Neither 
the hostility of the police, nor the insults of Papists, 
Unitarians, and the like could move him ; he rebuked 
error in the plainest terms, and preached salva- 
tion by grace with all his might. So lately has he 
passed away that Edinburgh remembers him still. 
— Spurgeon. 

5233. SINNERS, God's dealings with. One day, 
seeing some men in a field, I made my way to 
them, and found they were cutting up the trunk 
of an old tree. I said, " That is slow work ; why 
do you not split it asunder with the beetle and 
wedges?" "Ah," this wood is so cross-grained 



SINNERS 



^ 55' 



SINNERS 



and stubborn that it requires something sharper ! 
than wedges to get it to pieces." " Yes," I replied ; 
" and that is the way God is obliged to deal with 
obstinate, cross-grained sinners ; if they will not 
yield to one of His instruments, you may depend 
on it He will make use of another." — G. Grigg. 

5234. SINNERS, Help for. After the Chicago 
fire took place a great many things were sent to us 
from all parts of the world. The boxes they came 
in were labelled, "For the people who were burned 
out ; " and all a man had to do was to prove that he 
had been burned out, and he got a share. So here 
you have but to prove that you are poor miserable 
sinners, and there is help for you. — Moody. 

5235. SINNERS, how saved. An Indian whose 
heart had been changed by the grace of God was 
asked by a white man to tell him how it was done. 
The Indian said, " I cannot tell you ; but if you will 
go with me into the woods I will show you how it 
was done." They went. After going some dis- 
tance the Indian stopped, and raked a number of 
leaves together, and made a circle of them. He 
then put a worm in the middle, and set them on 
fire. When the worm felt the heat it ran to one 
side, but found itself met by fire. Then it ran to 
the other, and there was fire there. After two or 
three trials of this kind, and finding fire all round, 
and that it could not escape, the worm came back 
to' the centre, and came up in despair to die. At 
that moment the Indian caught up the worm in his 
hand and saved it. "There," said he, "that is the 
way that God did to me. I found myself a sinner. 
I felt myself in danger of fire. I tried to save myself 
from wrath. But wherever I went, and whatever I 
did, I found fire. I ran from one side to the other, 
but there was fire. At last I gave up in despair 
to die. I saw how helpless I was. I looked up and 
said, ' Lord Jesus, save a poor sinner.' Then Jesus 
Christ took my soul right up." — Bishop Meade. 

5236. SINNERS, Need of sympathy for. A 

man once told me his story. He had unconsciously, 
by the exigencies of his life, been drawn into 
the circulation of counterfeit money. By the way, 
there is a great deal of that done by men who do 
not make a business of it. I do not wish to be 
personal. For a man to buy counterfeit money on 
purpose to circulate it is a criminal offence ; but if a 
man in regular business finds that ten dollars have 
been passed on him, what does he say, to-morrow, 
when you ask him, " Where is that ten dollars ? " 
but this — " I guess I let it slide." Now, in law 
and in morals that man is a counterfeiter, though 
men do not think so. This man had served out his 
time, behaving so well as to gain the approbation 
of every officer in the prison ; and he came back to 
New York. He did not attempt to hide his his- 
tory. He was willing to do anything. He had 
commercial talent and tact. He gave me a history of 
his reception from store to store by his old associ- 
ates. Everybody felt as though he had a loathsome 
disease upon him. Everybody suspected him. No- 
body was willing to trust him. After he had tried a 
year to find something to do, discouraged and well- 
nigh heart-broken as he was, the strongest tempta- 
tions were held out to him by his old confederates 
to go into a life of dishonesty. They would show 
him friendliness. And he said to me, " 1 receive 
sympathy, Mr. Beecher, from none but the worst 
folks. I receive nothing but unkindness and suspi- 



cion from the best folks. What am I going to 
do ? " — Beecher. 

5237. SINNERS, not to be forgotten in preach- 
ing. The late Rev. Mr. Brown, of Haddington, 
towards the close of life, when his constitution was 
sinking under his multiplied and unintermitted 
labours, preached on the Monday after the dispen- 
sation of the Lord's Supper, at Tranent, a serious 
and animated sermon from these words : " The 
grace of our Lord Jesus Christ be with you all. 
Amen." After the service was concluded by prayer 
and praise, and he was just about to dismiss the 
congregation, it occurred to him that he had made 
no direct address to those who were destitute of the 
grace of the Lord Jesus ; and though worn out 
by his former exertions, he, at considerable length, 
and with most intense earnestness, represented the 
horrors of their situation, and urged them to have 
recourse, ere the season of forbearance was past, to 
the rich and sovereign grace of the long-despised 
Saviour. This unlooked-for exhortation apparently 
made a deep impression, and was long remembered 
by the more serious part of the hearers. — Whitecross. 

5238. SINNERS, Position of. Mr. Flavel, on 
one occasion, preached from 1 Cor. xvi. 22. The 
discourse was unusually solemn, particularly the 
explanation of the words Anathema Maran-atlia — 
" Cursed with a curse, cursed of God with a bitter 
and grievous curse." At the conclusion of the ser- 
vice, when Mr. Flavel rose to pronounce the bene- 
diction, he paused and said, " How shall I bless 
this whole assembly when every person in it who 
loveth not the Lord Jesus Christ is Anathema 
Maran-atha ? " — Whitecross. 

5239. SINNERS, Reception of, in heaven. I have 
read of one who dreamed a dream, when in great 
distress of mind, about religion. He thought he 
stood in the outer court of heaven, and he saw a 
glorious host marching up, singing sweet hymns 
and bearing the banners of victory ; and they passed 
by him through the gate ; and when they vanished 
he heard in the distance sweet strains of music. 
" Who are they ? " he asked. " They are the goodly 
fellowship of the prophets, who have gone to be 
with God." And he heaved a deep sigh as he said, 
" Alas ! I am not one of them, and never shall be, 
and I cannot enter there." By-and-by there came 
another band, equally lovely in appearance, and 
equally triumphant, and robed in white. They 
passed within the portals, and again were shouts of 
welcome heard within. " Who are they ? " he asked. 
" They are the goodly fellowship of the apostles." 
"Alas ! " he said, " I belong not to that fellowship, 
and cannot enter there." He still waited and 
lingered, in the hope that he might yet go in ; but 
the next multitude did not encourage him, for they 
were the noble army of martyrs. He could not go 
with them, nor wave their palm-branches. He 
waited still, and saw that the next was a company 
of godly ministers and officers of Christian churches ; 
but he could not go with them. At last, as he 
walked, he saw a larger host than all the rest put 
together, marching and singing most melodiously; 
and in front walked the woman that was a sinner ; 
and the thief that died upon the cross, hard by the 
Saviour ; and he looked long, and saw there such 
as Manasseh and the like ; and when they entered 
he could see who they were, and he thought, 
"There will be no shouting about them." But, to 



SINNERS 



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SLEEP 



his astonishment, it seemed as if all heaven was 
rent with sevenfold shouts as they passed in. And 
the angel said to him, " These are they that are 
mighty sinners, saved by mighty grace." And then 
he said, "Blessed be God ! I can go in with them." 
And so he awoke. — Spurgeon. 

5240. SINNERS, scarce. An old Scotch minister 
remarked, when old John Macdonald preached to 
his congregation a sermon to sinuers, " Well, Mr. 
Macdonald, that was- a very good sermon which 
you preached ; but it is very much out of place, for 
I do not know one single unregenerate person in 
my congregation." — Spurgeon. 

5241. SISTER, Prayers of. I remember, when I 
was at Nashville, towards the close of the American 
War, we were holding a soldiers' prayer-meeting, 
and at the end of the meeting a young officer came 
forward and showed me a letter he had received from 
his sister, in which she pleaded with him about his 
soul, and told him that every night when the sun 
went down she was on her knees before God pray- 
ing for him. " Mr. Moody," said he, " I have 
faced death in many ways, and I have walked up 
to the cannon's mouth, but I can't stand the thought 
of my sister's prayer. It has broken my heart." — 
Moody. 

5242. SLANDER, cannot be recalled. A lady 
presented herself to Philip Neri one day accusing 
herself of being a slanderer. " Do you frequently 
fall into this fault ? " inquired he. " Yes, father, 
very often," replied the penitent. "My dear 
child," said Philip, "your fault is great, but the 
mercy of God is still greater. For your penance 
do as follows : go to the nearest market and pur- 
chase a chicken, just killed, and still covered with 
feathers ; you will then walk to a certain distance, 
plucking the bird as you go along. Your walk 
finished, you will return to me." Accordingly, she 
repaired to the market, bought the fowl, and set out 
on the journey, plucking it as she went along, as 
she had been ordered to do. In a short time she 
returned, anxious to tell of her exactness in per- 
forming her penance, and desiring to receive some 
explanation of one so singular. " Ah," said Philip, 
"you have been very faithful to the first part of 
my orders. Retrace your steps, and gather up one 
by one all the feathers you have scattered." "But, 
father," exclaimed the poor woman, " I cast them 
carelessly on every side ; the wind carried them 
in every direction. How can I recover them ? " 
" Well, my child," replied he, " so it is with your 
words of slander ; like the feathers, they have been 
scattered. Call them back if you can. Go, and sin 
no more." 

5243. SLANDER, Cup of, full. The ever-to-be- 
remembered John Wesley, when preaching in Dublin, 
said, " All crimes have been laid to my charge of 
which a human being is capable, except drunken- 
ness." The great man, having uttered these words, 
paused, and in a twinkling a short squat damsel, 
with somewhat tattered garments and a red plaid 
wrapped around her head, started, and at the top 
of her voice screamed, "You old villain ! and will 
you deny it ? Didn't you pledge your bands to 

Mrs. for a noggin of whisky, and didn't she 

sell them to our parson's wife ? " Having stated 
her case, she sat down amid a thunder-struck 
assembly. Mr. Wesley, unmoved, merely thanked 



God that his cup was now full. — Anecdotes of tlie 
Wesley s. 

5244. SLANDER, Growth of. I know a fine 
young man, for whom I predicted a career of useful- 
ness, who fell into great trouble because he at first 
allowed it to be a trouble, and then worked hard to 
make it so. He came to me and complained that he 
had a great grievance ; and so it was a grievance, 
but from beginning to end it was all about what 
some half-dozen women had said about his proce- 

J dure after the death of his wife. It was originally 

too small a thing to deal with. A Mrs. Q had 

said that she should not wonder if the minister 
married the servant then living in his house ; 
another represented her as saying that he ought to 
marry her ; and then a third, with a malicious in- 
genuity, found a deeper meaning in the words, and 
construed them into a charge. Worst of all, the 
dear sensitive preacher must needs trace the matter 
out, and accuse a score or two of people of spreading 
libels against him, and even threaten some of them 
with legal proceedings. — Sjpurgeon. 

5245. SLANDER, how to overcome it. Some 
person reported to the amiable poet Tasso that a 
malicious enemy spoke ill of him to all the world. 
" Let him persevere," said Tasso ; " his rancour gives 
me no pain. How much better is it that he should 
speak ill of me to all the world than that all the 
world should speak ill of me to him ! " — Spurgeon. 

5246. SLANDER, to be despised. One of our 

ancient nobility had inscribed over his castle-gate 
these words, which we commend to all persons who 
are thin-skinned in the matter of private gossip 
or public opinion : — " They say. What do they say ? 
Let them say." — Spurgeon. 

5247. SLANDERER, Courage of. Many were 
the slanders circulated against John Wesley, and 
among others that he had attempted to commit 
suicide. In 1741 he was preaching at Bristol on 
Trusting in the Lord, and showing what reason 
Christians had for trusting in the Captain of their 
salvation, when suddenly one of his auditors cried 
out, "Who was your Captain when you hanged 
yourself '? I know the man who saw you when you 
were cut down." Mr. Wesley adds — "This wise 
story had been diligently spread abroad and cordially 
believed in by many in Bristol. I desired the 
audience to make room for the man to come nearer, 
but the moment he saw the way open he ran away 
with all possible speed." How true it is that "the 
wicked flee when no man pursueth," while in a 
good cause "'the righteous are bold as a lion ! " — 
Anecdotes of the Weslcys. 

5248. SLAVERY, unwarrantable. At the time 
slaves were held in the State of New York, one of 
them, escaping krio Vermont, was captured and 
taken before the Court at Middlebury by his owner, 
who asked the Court to give him possession of his 
slave property. Judge Harrington listened atten- 
tively to the proofs of ownership, but said that he 
was not convinced that the title was perfect. Then 
the counsel asked what more was required. " Until 
you bring me a bill of sale from God Almigh'y you 
cannot have this man." — /. Siointon. 

5249. SLEEP, Secret of. " How did you sleep, 
general ? " asked his guest, Louis Philippe, one 
morning of the master of the house. "I always 



SLEEP 



< 552 ) 



SOLITARINESS 



sleep well," replied General "Washington; "for I 
never wrote a word in my life which I had after- 
wards cause to regret." — Little s Historical Lights. 

5250. SLEEP, Value of. A renowned French 
financier once said, "Alas ! why is there no sleep 
to be sold ? " Sleep was not in the market, at any 
quotations. — Denton. 

5251. SLEEPERS, in sacred places. On the 

road between Octylus and Thalamiee is the temple 
of Ino. It is the custom of those who consult her 
to sleep in the temple, and what they want to know 
is revealed to them in dreams. — Pausanias. 

5252. SMALL things, Day of. Mr. Williams 
of Wern, speaking once from the text, " Despise not 
the day of small things," said, "The Wye and 
the Severn, when they start from their wild moor- 
land mountain home for the Bristol Channel, are 
thankful for the aid of the tears of rushes." 

5253. SMALL things, Power of. Faraday has 
shown, many years since, that there is electricity 
enough in a drop of dew to rend a rock asunder. — 
Paxton Hood. 

5254. SOCIETY. Corrupting influences in. We 

read about the old Minotaur of antiquity that 
required a virgin to be sacrificed every year, and 
that was destroyed by Theseus ; but we have 
crawling in the slime at the bottom of society not 
one, but whole broods of monsters that live by 
corrupting and devouring men and women. The 
number that are sacrificed is enormous. The process 
of destruction is going on all the time. There is 
the breaking down of habits of industry ; there is 
addiction to vice in its various forms ; there is the 
loss of wealth and reputation ; there is the under- 
mining of health ; and at last there is death, and 
damnation after death. — Beecher. 

5255. SOCIETY, in the family. "Family 
society," says Henry, "if that be agreeable, is a 
redress sufficient for the grievance of solitude. He 
that has a good God, a good heart, and a good wife 
to converse with, and yet complains that he wants 
conversation, would not have been easy and content 
in paradise, for Adam himself had no more." 

5256. SOCIETY, Laws of. When Dr. Johnson 
was asked why he was not invited out to dine as 
Garrick was, he answered, as if it was a triumph to 
him, " Because great lords and ladies don't like to 
have their mouths stopped." In like manner it 
has been said that the King only sought one inter- 
view with Dr. Johnson. The King was more afraid 
of this interview than Johnson, and went to it as a 
schoolboy to his task. If he had thought less of 
the philosopher he would have been more willing 
to risk the encounter. They had each their places 
to fill, and would best preserve their self-respect, 
and perhaps their respect for each other, by remain- 
ing in their proper sphere. — Northcote {condensed). 

5257. SOCIETY, Mutual dependence of. The 

story of the decease of the daughter of Sir Robert 
Peel furnishes a remarkable illustration of the truth, 
that those of the highest rank cannot selfishly hold 
themselves aloof from all the trials and troubles of 
the lowest, even if they desire so to do, since the 
ties of mutual dependence knit us all together. To 
his daughter Sir Robert gave a gorgeous riding- 
habit as a birthday gift ; and she, gratified there- 



with, at once put it on, and rode out the same day 
with her father. In a few days she became unwell, 
then seriously ill, and at length sank under typhus 
fever in one of its severest forms ; and subsequently 
it was ascertained that this habit, though bought 
at a handsome establishment in the West End, had 
been made in a wretched garret, where the husband 
of the unhappy needlewoman lay, under the dire 
pressure of this complaint, and the habit had been 
used to cover him during the paroxysms of shiver- 
ing. — Biblical Treasury. 

5258. SOCIETY, Scape-camel of. There is a 
custom, we are told, in Abyssinia, when factions are 
ready to tear each other in pieces, to make a camel 
the representative of their mutual animosities. It 
is agreed on all hands that nobody has been to 
blame on either side, but the whole mischief is the 
work of the camel. The camel set the town on 
fire ; the camel threatened to burn the Aga's house 
and cattle ; the camel cursed the Grand Seignior and 
Sheriff of Mecca ; in short, whatever evil was done 
was done by the camel. The mode of settling the 
poor camel is for every man to transfix him with a 
javelin, and go his way. Some such a scape-camel 
as this is usually needed in society. — Paxton Hood. 

5259. SOCIETY, worldly, Going into. A person 

once, pleading with Bishop Alst for going into worldly 
society, said, "You know, believers are called to 
be the salt of the earth." "Yes," said the Bishop ; 
"but if the salt be cast into the ocean, from whence 
it was first drawn, it will melt away, and vanish 
entirely." 

5260. SOCINIANISM, Description of. Mr. Hall's 
wit was very pointed and keen. He was walking 
one day in company with a friend at Brighton, when 
they passed the Socinian chapel, which has a very 
imposing front. His friend, being a stranger to the 
place, asked him what building it was. "The Soci- 
nian chapel," replied Mr. Hall ; adding, "Very char- 
acteristic of the system — a pompous introduction to 
nothing." 

5261. SOLDIER, Christ's. An English captain, in 
the year 1759, who was beating up for recruits in 
the vicinity of Bethlehem, Pennsylvania, met one 
day a Moravian Indian, and asked him whether he 

; had a mind to be a soldier. " No," answered he : 
" I am already engaged." " Who is your captain ? " 
asked the officer. "I have a very brave and ex- 
cellent captain," replied the Indian. " His name is 
Jesus Christ. Him will I serve as long as I live. 
My life is at His disposal." Reproved by the Indian's 
answer, the officer left him unmolested. 

5262. SOLITARINESS, Sins of More and greater 
sins are committed when people are alone than when 
they are in society. When Eve, in paradise, walked 
by herself, the devil deceived her. In solitary places 
are committed murders, robberies, adulteries. &c. : 
for in solitude the devil has place and occasion to 
mislead people. But whosoever is in honest company 
is ashamed to sin, or at least has no opportunity for 
it ; and, moreover, our Saviour Christ promised, 
'•'Where two or three be gathered together in my 

j name, there will I be in the midst of them." W T hen 
j King David was idle and alone, and went not out to 
the wars, then he fell into adultery and murder. 
' I myself have found that I never fell into more sin 
than when I was alone. God has created mankind 
for fellowship, and not for solitariness, which is 



SOLITUDE 



( 553 ) 



SORROW 



clearly proved by this strong argument : God, in the 
creation of the world, created man and woman, to 
the end that the man in the woman should have a 
fellow. — Luther. 

5263. SOLITUDE, and art. Whenever Michael 
Angelo, that " divine madman," as Richardson once 
wrote on the back of one of his drawings, was medi- 
tating on some great design, he closed himself up 
from the world. "Why do you lead such a solitary 
life ?" asked a friend. "Art," replied the sublime 
artist, " is a jealous god ; it requires the whole and en- 
tire man." During his mighty labour in the Sistine 
Chapel he refused to have any communication with 
any person, even at his own house. — I. D' Israeli. 

5264. SOLITUDE, and books. St. Bernard said, 
in writing to a pious friend, "If you are seeking 
less to satisfy a vain curiosity than to get true 
wisdom, you will sooner find it in deserts than in 
books. The silence of the rocks and the pathless 
forests will teach you better than the eloquence of 
the most gifted men." — FeneLon. 

5265. SOLITUDE, Charms of. Charles the Fifth, 
after a life spent in military exploits and the active 
and energetic prosecution of ambitious projects, 
resigned, as is well known, his crown, sated with 
its enjoyment. He left these words, as a testimony, 
behind him: — "/ have tasted more satisfaction in 
my solitude in one day than in all the triumphs of 
my former reign. The sincere study, profession, 
and practice of the Christian religion have in them 
such joy as is seldom found in courts and grandeur." 

5266. SON, Desertion of. Franklin's son was a 
devoted Loyalist. As might be expected, his oppo- 
sition to the cause of liberty caused an estrange- 
ment between them. Dr. Franklin's reply to a 
letter from his son shows the depth of his feelings 
on the point. "Nothing," he says, "has ever hurt 
me so much, and affected me with such keen sensa- 
tions, as to find myself deserted in my old age by 
my only son ; and not only deserted, but find him 
taking up arms against me in a cause wherein my 
good name, fortune, and life were all at stake." 

5267. SONG, a source of release. A remarkable 
incident is that of a Scottish youth who learned 
with a pious mother to sing the old psalms that 
were then as household words to them in the kirk 
and by the fireside. When he grew up he wandered 
away from his native country, was taken captive 
by the Turks, and made a slave in one of the Bar- 
bary States. But he never forgot the songs of 
Zion, although he sung them in a strange land and 
to heathen ears. One .night he was solacing him- 
self in this manner, when the attention of some 
sailors on board of an English man-of-war was 
directed to the familiar tune of " Old Hundred," as 
it came floating over the moonlit waves. At once 
they surmised the truth, that one of their country- 
men was languishing away his life as a captive. 
Quickly arming themselves, they manned a boat, 
and lost no time in effecting his release. — Cfc~istiaii 
Age. 

5268. SORROW, a revealer of character. The 

old travellers used to tell the story of a wondrous 
tree in the East which by daylight stood leafless 
and fiowerless, but which after sundown put forth 
countless white blossoms, shining in the dark like 
the drops of a crystal fountain. Many a Christian 



life has seemed' commonplace enough in the garish 
light of day, which, when sorrow has come in and 
the shadows gathered around, has shone in its own 
resplendent worth, as of heaven and of God. — B. 

5269. SORROW, and joy. Lo ! there comes 
hitherwards, as though making for the door of our 
house, a dark form. She is slightly bent, but not 
with age. She has a pale face ; her step is languid, 
like one who has travelled far and is weary ; and 
her tears flow so fast that she cannot wipe them 
away. Our hearts beat as we watch her coming. 
Will she pass, or will she stay ? "I am a pilgrim," 
quoth she ; " will you lodge me for the night ? I 
am sad, I am weary, for I go round all tiie world. 
There are few houses I do not enter, and in some I 
make a long stay. You ask me for my name. I 
bear it on my countenance ; my name is ' Weeping.' 
You wish to see my credentials ? It is sufficient 
that none have been able to keep me outside a door 
inside of which I wished to be ; and I know that, 
notwithstanding your beating hearts, you will not 
be inhospitable ; you will take me in." "Yes, for 
a little, to refresh you, to dry your tears if we can, 
and then to bid you farewell." " Nay, I can make 
no stipulation ; I go where I am sent ; I depart at 
the appointed time ! " And now " Weeping " has 
her chamber in the house. And the blinds are 
drawn down, and hearts are hushed, and feet tread 
lightly, and, listening all night through, we hear 
sighs, and sometimes almost sobs, from the chamber 
where " Weeping " lies sleepless. And we too are 
sleepless and anxious, and one and another find the 
tears flowing down their own cheeks as the night 
goes on ; and the house is all full of pain and fear, 
as the dark thought begins to take shape that she 
may have come to make a long stay. We are up 
betimes, for now we are amongst those that "watch 
for the morning." Some flush of it is in the eastern 
sky. "And see," we say to each other, "it is 
beginning to gild yon mountain-peaks, and to flow 
down into the valleys ; " when, hearing some foot- 
steps approaching, lo ! there comes one whose step 
is elastic, whose form is graceful, who bears the 
dawn on his countenance, who sheds light around 
him as he walks. Again our hearts begin to beat, 
but this time it is with fear that he will not have 
a long stay. "I am a pilgrim," quoth he ; "I have 
long been on the road. I can walk through the 
darkest night and not stumble ; I have come to 
you this morning with the dawn, and I wish to 
stay." "Ah ! welcome indeed ! if we know where 
to give thee room ; we have but one guest-chamber, 
and it is occupied. There came to us last night 
about sundown a poor pilgrim named 1 Weeping.' 
who for the first hours of night sighed and wept so 
sorely that it seemed as if she were breathing her 
life away. For the last two hours she seems to 
have fallen asleep, for her chamber is silent, and 
it would be cruel to awake her." "Weeping. 
Ah ! I know her well. My name is J oy. Weeping 
and Joy have had the world between them since 
the world was made. But now, look in your room. 
You will find it empty. I met her an hour ago on 
the other side of the hill. She told me she had 
slipped silently away, and that I would just be in 
time to smile good-morning to you from my bright 
face, while she went on her way towards the Valley 
of Baca, and the deeper, darker Valley of the Shadow 
of Death. Weeping will not come here again to- 
night, and I shall stay, or I shall leave some of the 



SORROW 



( 554 ) 



SOUL 



light of my presence to fill your house. Weeping 
goes westwards, and I go eastwards, and we often 
meet, and always part. Sometimes my heart is 
sorry for her, even as her heart longs after me. 
But— a word in your ear — I have heard it in the 
Land of Light from which I come, and she knows it 
too : There is a time approaching, steadily if not 
quickly, when even she will not know how to weep. 
" For the Lord God will wipe away tears from off 
all faces." This weary world shall obtain joy and 
gladness at last, and sorrow and sighing shall flee 
away. ' ' Wherefore, comfort one another with 
these words." — Dr. Raleigh. 

5270. SORROW, Comfort in. A holy man once, 
in grief for the loss of his children, found his first 
comfort in making this remark — " It is, at least, 
better to weep for ten dead children than for one 
living child." 

5271. SORROW, Power of. When Baldur died, 
Hela, ruler of the dead, promised that he should 
return to life if everything animate and inanimate 
wept for him. Thereupon Odin sent the Valkyrs, 
his messenger-maidens, into all the world, to bid all 
things mourn, crying, " Weep for Baldur ! Baldur 
the beautiful is dead ! " The death of Baldur 
(" whiteness " or " brightness"), slain with a bough 
of mistletoe by the hand of his blind brother Hodur 
(" darkness "), signifies the chasing away of the 
perpetual daylight of the summer of the far north 
by the long night of the sunless winter. 

5272. SORROW, The Christian's and the world's. 

In the Pitti Palace, at Florence, there are two 
pictures which hang side by side. One represents 
a stormy sea with its wild waves, and black clouds 
and fierce lightnings flashing across the sky. In 
the waters a human face is seen, wearing an expres- 
sion of the utmost agony and despair. The other 
picture also represents a sea, tossed by as fierce a 
storm, with as dark clouds ; but out of the midst of 
the waves a rock rises, against which the waters 
dash in vain. In a cleft of a rock are some tufts of 
grass and green herbage, with sweet flowers, and 
amid these a dove is seen sitting on her nest, quiet 
and undisturbed by the wild fury of the storm, 
The first picture fitly represents the sorrow of the 
world when all is helpless and despairing ; and the 
other the sorrow of the Christian, no less severe, but 
in which he is kept in perfect peace, because he 
nestles in the bosom of God's unchanging love. 

5273. SORROW, soon gone. Athanasius said to 
his friends, when they came to bewail his misery 
and banishment, " It is but a little cloud, and will 
quickly be gone." — Brooks. 

5274. SORROW, Uses of. Sorrow seems sent for 
our instruction, as we darken the cages of birds 
when we would teach them to sing. — Richter. 

5275. SORROWS, How to escape. I have stood 
upon Mount Holyoke when I heard the thunder 
below ; and I have seen men travelling up the side, 
and making haste to get out of the storm. I, stand- 
ing higher than they, escaped both the rain, the 
wind, and the pelting thunder ; and they, going up 
through the storm, got on the top, and were also 
free from it. Many many storms there are that 
lie below and hug the ground; and the way to 
escape them is to go up the mountain-side and get 
higher than they are. — Beecher 



5276. SORROWS, Man of. The only Christian 
poem we owe to Nonus of Panopolis — a paraphrase, 
in hexameters, of the Apostle John's Gospel — does 
all that a bald verbosity and an obscure tautology 
can do, or undo, to quench the divinity of that divine 
narrative. The two well-known words, bearing on 
their brief vibration the whole passion of a world 
saved through pain from pain are thus traduced : — 

" They answered Him, 
£ Come and behold.' Then Jesus Himself groaned, 
Dropping strange tears from eyes unused to weep." 

" Unused to weep ! " Was it so of the Man of 
Sorrows ? O obtuse poet ! — Mrs. Browning. 

5277. SOUL, A lost. When, a few years ago, a 
steamer was burned on Long Island Sound, and the 
hulk of the vessel was afterwards beached, it was 
said that the bell of that steamer kept tolling through 
the day and through the night for weeks, solemnly 
and impressively, to those who passed by on the 
waters. And I have to tell you that God has so 
arranged it that right over the place where the soul 
goes down, or there is a moral shipwreck or awful 
spiritual catastrophe — that right over it there is a 
warning that rings through the day, and through the 
night, and through the years, saying, " Beware ! 
beware ! " — Talmage. 

5278. SOUL, a serious thing. Cardinal Eichelieu, 
after he had given law to all Europe for many years, 
acknowledged the unhappy state of his mind to P. 
du Moulin ; and being asked why he was so sad, 
replied, "The soul is a serious thing ; it must either 
be sad here or be sad for ever." 

5279. SOUL and body, Adornment of. A godly 
minister of the gospel, occasionally visiting a gay 
person, was introduced to a room near to that 
wherein she dressed. After waiting some hours 
the lady came in, and found him in tears. She 
inquired the reason of his weeping. He replied, 
" Madam, I weep on reflecting that you can spend 
so many hours before your glass and in adorning 
your person, while I spend so few hours before my 
God and in adorning my soul." The rebuke struck 
her conscience. She lived and died a monument 
of grace. 

5280. SOUL, and Christ. John Newton, the 
fame of whose piety fills all Christendom, while a 
profligate sailor on shipboard, in his dream thought 
that a being approached him and gave him a very 
beautiful ring, and put it upon his finger, and said 
to him, "As Jong as you wear that ring you 
will prosper ; if you lose that ring you will be 
ruined." In the same dream another personage 
appeared, and by strange infatuation persuaded 
John Newton to throw overboard that ring, and it 
sank into the sea. Then the mountains in sight 
were full of fire, and the air was lurid with con- 
suming wrath. While John Newton was repenting 
of his folly in having thrown overboard the treasure, 
another personage came through the dream, and 
told John Newton he would plunge into the sea 
and bring that ring up if he desired it. He plunged 
into the sea and brought it up, and said: to John 
Newton, " Here is that gem ; but I think I will 
keep it for you, lest you lose it again ; " and John 
Newton consented, and all the fire went out from 
the mountains, and all the signs of lurid wrath dis- 
appeared from the air ; and John Newton said that 



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( 555 ) 



SOUL 



he saw in his dream that that valuable gem was his 
soul, and that the being who persuaded him to throw 
it overboard was Satan, and that the One who 
plunged in and restored that gem, keeping it for 
him, was Christ. — Talmage, 

5281. SOUL, and its environments. When the 
battle was fought between the " Monitor " and the 
"Merrimac," the ship "Cumberland" went down 
in water so shallow that her top-gallants remained 
above the waves. A surgeon, a friend of Governor 
Andrew, was in the hold of the ship when she went 
down ; but by keeping in view the light which 
streamed through the hatchway's and aiding himself 
on the rigging, he at last reached the surface, and 
was taken into a boat and saved. Now the insidious, 
the almost insane, persuasion which governs aver- 
age human nature is, that when we go down in the 
sea of death and eternity we are to leave ourselves 
behind ourselves, and swim out of ourselves, and 
be taken into some lifeboat at the surface of the 
eternal ocean, and so brought to peace. The trouble 
with that theory, my friends, is, that we are the 
"Cumberland," and the "Cumberland" cannot 
swim out of the " Cumberland." Here is the first 
axiomatic truth on which the man who really reveres 
science ought to found himself, and demand, in the 
name of mere culture, harmony with this portion of 
the environment of his soul from which he cannot 
flee. As I clasp my hands together, finger is the 
environment of finger, and so faculty in the soul is 
the environment of faculty. We must have harmony 
with the plan of our own natures, for we are going 
to live xoxth ourselves as long as ive live at all. Socrates 
said there was one wife from whom he could not be 
divorced, and that was his conscience ; and he feared 
vastly that the lack of harmony between him and 
that wife might destroy his peace in the eternal 
mansions. — Rev. Joseph CooJc. 

5282. SOUL, Blindness of. Darwin gives an 
account of two blind men with whom he was in the 
habit of conversing for some years. They both told 
him that " they never remembered having dreamed 
of visible objects after they became totally blind." 
So, when men give themselves to lower and meaner 
things, the higher and nobler faculties of the soul 
come in to trouble them less and less. By-and-by 
the spiritual and the unseen is to them as though it 
were not. — B. 

5283. SOUL, Care for. A king had an unwise 
and reckless son — so reckless that when all entreaty 
and rebuke proved in vain, he condemned him to 
death. Still he was allowed three months' respite, 
in which he was to prepare himself for death. After 
this had flown the father called him again into his 
presence. But what a change in the appearance of 
the son ! His figure was abject, and his counte- 
nance bore the traces of an entire inward trans- 
formation. " How comes it now," says the king to 
him, " that thou, my son, appearest before me in so 
different a character ? " " Ah, my father and king," 
replied he, " how should I not be changed, having 
death for three months constantly before my eyes ? " 
" Well," responded the father, " since thou hast so 
earnestly considered the matter and become of a 
different mind, thy punishment is remitted ; yet see 
that you keep within thee for ever this new feel- 
ing ! " " That is too hard for me ; how could I, 
amid the manifold enticements of my newly granted 
life, possibly be able to stand ? " Then the king 



ordered a shell to be handed to his son, which was 
filled up to the brim with oil, and said to him, 
"Take this, and carry it through all the streets of 
the city. But two men with drawn swords are to 
follow immediately behind thee on foot. If thou 
spillest only one drop of the oil, in the same moment 
thy head is to roll off into the street." The son 
obeyed. ' With slow but sure steps he traversed 
the streets of the great capital, ever holding the 
full shell in his hands, followed by the two armed 
servants, who were ready at any moment to de- 
capitate him. But happily, without having spilled 
even a drop of the oil, the young man returned 
to his father's palace. " Tell me, my son," said he, 
" what hast thou seen in thy wandering through the 
city ? " " Nothing, my father ; nothing at all have 
I seen." "And why not, since, too, this is our 
yearly market-day ? Tell me what kind of shops, 
wares, people, animals, &c, fell under thy notice." 
" Indeed, sir, I have seen nothing whatever on the 
entire route ; for my eyes were ceaselessly directed 
toward the oil in the shell, that it might remain 
in the right position and not run over. And how 
should I not have been thus watchful, when the 
executioners were close behind, and my life hung 
upon the point of their sword ? " Then said the 
king, " Now keep well in mind what thou hast 
been forced to learn in this hour. As the shell of 
oil, so hear thy soul always in thy hands ; direct thy 
thoughts away from the distractions of sense and 
the things of earth, in which they are so easily lost, 
towards the eternal, which alone has worth ; and ever 
reflect that death's executioners follow at thy heels, 
and so thou wilt not so easily forget what is needful 
to thy soul, and so needful to keep thee from the old 
disorderly life that must necessarily lead to perdi- 
tion." And the son hearkened, and lived happily. — 
A 'Tamil Parable. 

5284. SOUL, Care for. We once heard a con- 
trite inquirer after spiritual comfort say, " It is 
ten years since I was received a member of such a 
church, and during all that time no one has ever 
said a word to me about my soul." — Rev. Wm. 
Arthur. 

5285. SOUL, Care for. Every traveller has 
something very precious in his custody — his own 
soul. You will lose it, pilgrim, if you go off the 
way. The miners in the goldfields of Australia, 
when they have gathered a large quantity of the 
dust, make for the city with the treasure. The mine 
is far in the interior, the country is wild, the bush 
is infested by robbers ; the miners keep the road 
and the daylight. They march in company, and 
close by the guard sent to protect them. They do 
not stray from the path among the woods, for they 
carry with them a treasure which they value, and 
they are determined to run no risks. — W. Arnot. 

5286. SOUL, Care of, neglected. Apelles, the 
famous painter of Greece, having observed that one 
of his scholars had painted Helen set out with 
much gold and embroidery, said unto him, " Alas ! 
poor young man, when thou couldst not draw her fair 
thou hast made her rich." Thus many do set a, fair 
outside on the body, and utterly neglect the inside 
of the soul. — Anon. 

5287. SOUL, Claimants for the. When Row- 
land Hill was preaching on one occasion in the open 
air he noticed a carriage, and servants dressed in 



SOUL 



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SOUL 



livery, draw up near to where he was standing. 
Finding on inquiry that Lady Erskine was the 
occupant, he spoke as follows : — " I have got some- 
thing for sale worth more than all the crowns of 
Europe. It is the soul of Lady Erskine. Who 
bids ? Satan bids. He will give riches, and 
honour, and pleasure. Another One bids ; it is the 
Lord Jesus. He offers peace and joy which the 
world knows not of, and eternal life. Who is to 
have it ? " She was so affected that she went to 
Mr. Hill and said the Lord Jesus should have it if 
He would accept it. 

5288. SOUL, Contest for. Some of you may 
have seen the celebrated painting by Retsch, in 
which, with wondrous skill, he has portrayed a 
game of chess between Satan and a young man, 
who has staked his soul on the issue. The truth 
and vivid power of the representation ; the different 
expression in the faces of the players ; the gay, 
heedless look of the young man, all unconscious 
of his peril ; and the cunning, hellish leer of the 
Fiend, as the chances seemed to turn in his favour, 
can never be forgotten by any who have once 
beheld them. But how much more graphic and 
solemn is the scene which the Divine pencil has 
drawn — CJirist and Satan tattling for the soul of 
man ! Nor is it picture merely ; it is real. The 
contest is actually going forward, going forward 
now, going forward in your own spiritual history. 
Intrenched within your heart, "the Prince of the 
Power of the Air " plies all his weapons of false- 
hood and delusion and worldly enchantments to 
maintain his fatal mastery over you ; while at the 
door stands the crucified One — pity in His eye 
and salvation in His hands — summoning you to 
thrust out the deceiver, and yield the palace to the 
eweet control of His love. — Dr. G. B. Ide. 

5289. SOUL, conversion of, Worth of. The 

observation made by Archbishop Williams, who had 
been Lord Keeper of the Great Seal, as well as loaded 
with other honours, at the close of his life was 
truly affecting. " I have passed," said he, " through 
many places of honour and trust, both in Church 
and State, more than any of my order in England 
for the last seventy years. But were I assured 
that by my preaching / had converted only one soul 
wnto God, I should herein take more comfort than 
in all the offices and honours that have ever been 
bestowed upon me." 

5290. SOUL, Creatures without. A certain 
preacher had wrought his best to benefit his audi- 
ence ; but one of them came to him, and some- 
what rudely remarked, "Your preaching is of no 
use to me. I do not believe that I have a soul ; I 
don't want to be talked to about an imaginary 
hereafter. I shall die like a dog." The minister 
calmly replied, "Sir, I have evidently failed through 
misapprehension. I did my best for the good of 
all my hearers ; but I prepared the entertainment 
under the notion that I was catering for men with 
souls. Had I known there were creatures present 
who had no souls, and would die like dogs, I would 
have provided a good supply of bones for them." — 
Spurgeon. 

5291. SOUL, drifting, Danger of. When a ship 
is sailing the anchor is of no use ; but when the 
ship would be still it is the anchor that holds it. 



It is not alone a storm which requires the good 
offices of an anchor. In the calmness of the harbour 
a ship needs it. In the fairest weather, when 
winds are as gentle as if a dove's wings had pro- 
duced them, a ship will still drift. The silent 
current, the soft palms of the tiniest ripples that 
plash against the sides, gradually push her along : 
and she will ground upon the flats, or strike upon 
the shore, or grate upon the harsh ledges. So long 
as a ship is under headway the rudder can hold 
her to her course ; but as soon as she is sheltered 
and would fain lie still, she must have an anchor. 
The soul is like a ship. So long as it is moving 
with strong impulsion it holds its course easily. 
When earnest impulses cease, then, unless some- 
thing holds the soul steadfast, it drifts ; and drift- 
ing is far more dangerous to a soul than to a 
ship. It drifts into doubt ; and out of doubts 
come morbid impulses ; and out of morbid impulses 
come reactions of the most dangerous kind. — 
Beecher. 

5292. SOUL, Existence of. Some time ago the 
Rev. James Armstrong preached at Harmony, near 
the W abash, when a doctor of that place, a professed 
Deist, called on his associates to accompany him 
while he attacked the Methodists, as he said. At 
first he asked Mr. Armstrong if he followed preach- 
ing to save souls. He answered in the affirmative. 
He then asked Mr. Armstrong if he ever saw a 
soul. " No." If he ever heard a soul. " No." 
If he ever tasted a soul. " No. " If he ever smelled 
a soul. "No." If he ever felt a soul. "Yes, 
thank God ! " said Mr. Armstrong. " Well," said 
the doctor, "there are four of the five senses 
against one that there is a soul." Mr. Armstrong 
then asked the gentleman if he was a doctor of 
medicine ; and he also answered in the affirmative. 
He then asked the doctor if he ever saw a pain. 
"No." If he ever heard a pain. "No." If he 
ever tasted a pain. "No." If he ever smelled a 
pain. "No." If he ever felt a pain. "Yes." 
Mr. Armstrong then said, " There are also four 
senses against one to evidence that there is a pain ; 
yet, sir, you know that there is a pain, and I know 
there is a soul." The doctor appeared confounded, 
and walked off. — Whitecross. 

5293. SOUL, God's way of saving, sometimes. 

God saves men in his own ways and with his own 
thoughts ; but neither the ways nor the thoughts 
are in stereotype. Sometimes he awakens the 
slumbering manhood, and in that way saves us. 
Correggio, beholding a canvas of Raphael, cried in 
a transport, "I also am a painter," and forthwith 
became a painter ; so it is in the presence of great 
heroes and heroines men and women are awakened 
to heroism (which heroism is a kind of salvation), 
and in that way they are saved. But more often 
men are saved by being emptied of their self-suffi- 
ciency and forced to cry with Peter, " Lord, help 
me, or I perish." — A. W. Woods. 

5294. SOUL, Immortality of. An aged Hotten- 
tot, when dying, gave to a missionary his views 
and feelings with regard to the gospel and a future 
state of being. In his own native language he ex- 
pressed himself substantially as follows : — " I have 
at this moment a particular impression of the immor- 
tality of the soul, for my body is already half dead. 
I have lost the use of both legs and one arm, and if 

, my soul were not immortal it would be half dead 



SOUL 



( 557 ) 



SOUL 



also ; but instead of that, I am constantly thinking 
of God and heaven, and I can think with great 
ease and freedom. I have also a special conviction 
that the Bible is GooVs look, and its blessed truths 
are constantly running through my mind, and afford 
me great comfort in my affliction. I wish to say, 
further, that / now see more clearly than ever that 
the missionaries are not common men, but the servants 
of God, sent to declare unto us His Holy Word." — 
Missionary Anecdotes. 

5295. SOUL, in preaching. A clergyman of this 
country states that he once told an affecting occur- 
rence to Mr. Whitefield, relating it, however, with 
but the ordinary feeling and brevity of a passing 
conversation ; when afterwards, on hearing Mr. 
Whitefield preach, up came his own story, narrated 
by the preacher in the pulpit, with such nature, 
pathos, and power, that the clergyman himself, who 
had furnished Whitefield with the dry bones of 
the illustration, found himself weeping like a child. 
The tones of the soul possess an intensity and 
penetrating depth of feeling to subdue the soul ; 
and Whitefield, amidst all the thunder of a voice 
that could be heard to an incredible distance, spake 
with the tones of the soul; and his gestures were 
impelled by the same spontaneous, magic influence 
that made them, as well as his words, seem part 
of the souL According to the common saying, 
so common that we forget the depth of meaning 
it covers up, he threw his soul into them. — Dr. 
Cheever. 

5296. SOUL, Looking after. A baker in an 
English village gave notice to his customers that 
he would no longer bake dinners on Sunday. The 
clergyman, finding his morning congregation getting 
small, and noticing that few womeu were present, 
wonderingly inquired the reason, and was informed 
that the baker was responsible for the change. The 
rev. gentleman called upon the baker, when the 
following conversation took place : — " Good-morn- 
ing, Mr. Denniscn." " Good-morning, sir." " Do 
you not know what harm you are doing in this 
parish ? " " I am not aware that I am doing harm 
to any one, sir." "Why, yes; they tell me you 
have closed your office on the Sabbath, and refuse 
to bake the people's dinners ; so that the females 
cannot get to church ; and if they cannot get to 
church, we cannot expect them to get good and go 
to heaven." " But what is to become of the poor 
baker's soul, sir ? " " Oh ! he must look out for 
himself." " That, sir, is just what I intend to do." 
— W. Antliff, JD.D. 

5297. SOUL, needing something to cling to. 

The soul of man is a clasping, clinging soul, seek- 
ing to something over which it can spread itself, 
and by means of which it can support itself. And 
just as in a neglected garden you may see the poor 
creepers making shift to sustain themselves as best 
they can ; one convolvulus twisting round another, 
and both draggling on the ground ; a clematis 
leaning on the door, which will by-and-by open 
and let the whole mass fall down ; a vine or a 
passion-flower wreathing round a prop which all the 
while chafes and cuts it ; so in this fallen world it 
is mournful to see the efforts which human souls 
are making to get some sufficient object to lean 
upon and twine around.— James Hamilton, D.D. 

5298. SOUL, neglected. A German had his 



side torn by a shell in the Battle of the Wilderness, 
and lay down, sheltered by his blanket from th* 
scorching sun, to die. A burning thirst caused hia 
greatest suffering. A delegate put a canteen to his 
[ lips to relieve him. His disappointment and agony 
were intense when he found that he could not 
swallow. Every effort was in vain ; and death 
came swiftly on. This case is analogous to the fate 
of one whose soul-thirst has been neglected till 
relief is impossible. 

5299. SOUL, Pray for my lost. There lives a 
father who would give every cent of his property if 
he could recall his son to life. Struck down sud- 
denly by an accident, he was borne home uncon- 
scious. The father, in agony, begged the doctor to 
bring him to life again. His answer was, that he 
could not last many hours, and whether the young 
man would return to consciousness or not he could 
not say. He did, and looking upon his father, said, 
" Won't you pray for my lost soul ? " His parent 
was speechless. Again he looked towards hia 
mother and made the same request. And she too, 
wrung with sorrow, could not utter a word. Eor 
seventeen long years had he been in constant inter- 
course with them, and never once had they offered 
a prayer for him ; and now they had come to the 
last opportunity which they were ever to have, and 
they were too overwhelmed to avail themselves of 

I it ; and their son, sinking again into unconscious- 
I ness, passed away to judgment. — Moody. 

5300. SOUL, Preciousness of. Louis IX., King 
| of France, was found instructing a poor kitchen- 
boy ; and being asked why he did so, replied, " The 

\ meanest person hath a soul precious as my own, and 
■ bought with the same blood of Christ." — White- 
cross. 

5301. SOUL, Problem of. A young man, dis- 
tinguished for his mathematical attainments, was 
fond of challenging his fellow-students to a trial of 
skill in solving difficult problems. One day a class- 
mate came into his study, and laying a folded 
paper before him, said, " There is a problem I wish 
you would help me to solve," and immediately left 
the room. The paper was eagerly unfolded, and 
there, instead of a question in mathematics, were 
traced the lines, " What shall it profit a man, if he 
shall gain the whole world, and lose his own soul ? 
Or what shall a man give in exchange for his soul ? " 
With a gesture of impatience, he tore the paper to 
atoms, and turned again to his books. But in vain 
he tried to shake off the impressions of the solemn 
words he had read. The Holy Spirit pressed home 

I his convictions of guilt and danger, so that he could 
find no peace till he found it in believing in J esus. 
He subsequensly became a minister of the gospel 
he had once despised, and his first sermon was 
from the words, so eminently blessed to his own 
soul: " What shall it profit a man, if he shall 
gain the whole world, and lose his own soul?" — 
F. £. F. 

5302. SOUL, Profanity against. As Mr. R,o- 
maine was one day walking in the street with 
another gentleman he heard a poor man call upon 
God to damn him. Mr. Romaine stopped, took 
out half-a-crown, and presenting it, said, ''My 
friend, I will give you this if you will repeat that 
oath." The man started. "What! sir," said he, 



SOUL 



( 558 ) 



SOULS 



" do you think I tvill damn my soul for half-a- 
crown'V Mr. Romaine answered, "As you did it 
just now for nothing, I could not suppose you 
would refuse to do it for a reward ! " The poor 
creature, struck with this reproof, as Mr. Romaine 
intended he should be, replied, " God bless and 
reward you, sir, whoever you are. I believe you 
have saved my soul ; and I hope I shall never swear 
again while I live." — Rev. C. Field. 

5303. SOUL, Saving a. To save a limb is a great 
thing. A poor young man was in a hospital who 
had crushed his arm at his work. The doctor said 
there was no help for it ; his arm must be cut off 
or he must die. But the young man could not bear 
the thought of losing his arm, and said he would 
rather die first. But the lady at the head of the 
hospital did all she could to heal the young man's 
arm. She dressed it carefully, she watched night 
and day, and did whatever she could to keep up 
the young man's strength. And at last the arm 
was saved. The young man became quite well, 
and used to call that arm her arm, because she had 
been the means of saving it. It is a great thing to 
save a limb, but to save a soul is far greater. — Rev. 
G. T. Coster. 

530-1. SOUL, secure in Christ. The pilot of a 
United States revenue cutter was asked if he knew 
all the rocks along the coast where he sailed. He 
replied, "No ; it is only necessary to know where 
there are no rocks." Looking unto Jesus with 
simple faith, the soul is secure ; whatever the perils 
that lurk on every hand, there are no rocks ahead. 

5305. SOUL, Sin against. When, a half-century 
ago, the famous Kaspar Hauser appeared in the 
streets of Nuremberg, having been released from a 
dungeon in which he had been confined from in- 
fancy, having never seen the face or heard the voice 
of man, nor gone without the walls of his prison, 
nor seen the full light of day, a distinguished lawyer 
in Germany wrote a legal history of the case, 
which he entitled, "A Crime against the Life of 
the Soul." It was well named. . . . But it is no 
worse than the treatment some men bestow upon their 
own souls. ... As the poor German youth was at 
length thrust out into the world for which he was 
unfitted, with untrained senses in a world of sense, 
without speech in a world of language, with a dor- 
mant mind in a world of thought, so many go out 
of this world with no preparation in that part of 
their nature that will most be called into use. — 
Theodore T. Hunger. 

5306. SOUL, Suicide of. The writer was standing- 
one day lately among a crowd of visitors under the 
dome of St. Paul's, in London, gazing upwards in 
silence on its grandeur, when a gentleman touched 
him, and requested him to move his foot. He then 
pointed to a small cross-mark made by a mason's 
chisel on the marble pavement, informing the by- 
standers that a person who cast himself from the 
dome aloft had fallen there and died. The group 
of living beings who had gathered around our in- 
formant stood instinctively back and sighed. The 
living were awed in spirit when they found them- 
selves standing on the spot that had been stained 
by the blood of a self-murdered man. Oh ! if there 
were marks made in the ground at every place 
stained by the suicide of a soul, how thickly dotted 
would the world be with the startling symbols ! 



How fearfully and tremblingly would the living 
tread their way between ! — Arnot. 

5307. SOUL, without Christ. Our Lord gives us 
a parable in which He speaks of an evil spirit ejected 
from a house, leaving it swept, garnished, and 
empty ; but it soon returned, and returned, more- 
over, with " seven other spirits more wicked than 
itself." Such is too accurate a picture of a soul 
destitute of Christ. Ill may be turned out for 2 
little time, but, except the Redeemer be within, if 
will find its way back, or send a substitute even 
more baneful than itself. A remarkable illustration 
of this has been put on record by that profound 
thinker, John Foster. A young man of large means 
became the victim of corrupt companions. As is 
usually the case, having ruined him, they forsook 
him. Like the shadow on the sun-dial, which 
departs at the approach of a cloud, they abandoned 
him. Beggared and miserable, he one day wandered 
forth. He ascended a hill, whence he beheld the 
estate that had once been his. Deeply impressed 
with the folly and wickedness of his past course, 
he made the resolve that he would begin life afresh, 
and not rest until he had recovered his possessions. 
The iron will and busy head conquered. He be- 
came a rich man ; but, mark, he went from one 
extreme to another. Gold became the end and aim 
of his being. He conquered his extravagance, but 
it was at a frightful cost, even at the expense of his 
generosity. The spendthrift died a perfect miser. 
T. R. Stevenson. 

5308. SOUL, Worth of. She was an English 
lady that I had met at Calais, who desired me to 
let her go over with me in my cabin. She had 
brought a fine point-head, which she was contriving 
to conceal from the custom-house officer. When 
the wind grew high and our little vessel cracked, 
she fell very heartily to her prayers, and thought 
wholly of her soul. When it seemed to abate, she 
returned to the worldly care of her head-dress. 
This easy transition from her soul to her head-dress, 
and the alternate agonies that both gave her, made 
it hard to determine which she thought of greatest 
value. — Lady Mary Worthy Montagu. 

5309. SOULS, Aspiring. As birds, when their 
time of emigration comes, and they feel the impulse 
to fly to. the summer-land, and will not be stopped, 
either by the snap of the fowler's gun or by the 
sweep of the hawk, or by any solicitation, but rise, 
and fly through night and through day to find that 
summer-land ; so souls feel the fascinating call of 
God, and rising, soar — and must, because the Holy 
Ghost is upon them. — Beecher. 

5310. SOULS, Danger of. Xerxes, from an 
eminence, once looked down on some millions of 
his people, and wept to think that in thirty years 
they would be no more. Alas ! one might weep 
tears of blood to think that, except as the faith of 
the gospel prevents the tremendous issue, in twelve 
short months twenty millions of souls will' be in 
hell I— Dr. A. Reed. 

5311. SOULS, desire for their conversion. ^ It 

was said of Alleine by one who knew him inti- 
mately, that "he was infinitely and insatiably 
greedy of the conversion of souls." When he might 
have had a fellowship at his university^ he pre- 
ferred a chaplaincy, because he] was "inspired with 



SOULS 



( 559 ) 



SOULS 



an impatience to be occupied in direct ministerial 
work. ' ' — Spurgeon. 

5312. SOULS, Dishonest. When a great musician 
takes a guitar or touches a harp, and finds that the 
notes are false, he stays his hand. Some men's 
souls are not honest ; they are sophisticated and 
double-minded. Christ's Spirit will not be an ac- 
complice with men in the wretched business of 
shuffling and deceiving. — Spurgeon. 

5313. SOULS, how converted. There, see ! the 
spell of the drought is broken and it is raining fast. 
Go out when the showers are over, how fragrant all 
nature is, the soil how soft and sweet ! You watered, 
but the hot sun licked it up, and the ground seemed 
parched and hard as ever. So, often when men's 
best efforts have failed, and a gospel faithfully 
preached seems of no avail, gracious influences 
from God have descended, and hardened hearts 
been broken and subdued, and that in a moment. 
This work is of Heaven, and He will have it so. — B. 

5314. SOULS, Love of. John Knox, when he 
arose on a cold night and knelt down and prayed 
for Scotland, and his wife importuned him to come 
back to the pillow, said, "Woman, how can I sleep 
when my land is not saved ? O God ! give me Scot- 
land, or I die." 

5315. SOULS, Love of. One who knew White- 
field well, and attended his preaching more frequently, 
perhaps, than any other person, said he hardly ever 
knew him go through a sermon without weeping ; 
his voice was often interrupted by his tears, which 
sometimes were so excessive as to stop him from 
proceeding for a few moments. "You blame me 
for weeping, " he would say ; " but how can I help 
it when you will not weep for yourselves, though your 
immortal souls are on the verge of destruction, and 
for aught you know, you are hearing your last 
sermon, and may never more have an opportunity 
to have Christ offered to you ?" — /. R. Andrews. 

5316. SOULS, Love of. When Dr. Bacchus (the 
President of Hamilton College) was upon his death- 
bed the doctor called to see him, and after examin- 
ing the symptoms, left the room without speaking, 
but as he opened the door to go out, was observed 
to whisper something to the servant. " What did 
the physician say to you ? " asked Dr. Bacchus. 
" He said, sir, that you cannot live to exceed half 
an hour." " Is it so ? " said the good man. " Then 
take me out of my bed. and place me upon my 
knees ; let me spend that time in calling upon God 
for the salvation of the world." His request was 
complied with ; and his last moments were spent in 
breathing forth his prayers for the salvation of his 
fellow-sinners. He died upon his knees. 

5317. SOULS, neglected. It is a suggestive 
story that is told of a good deacon who, going out 
of a prayer-meeting one evening, said to a young 
man standing in the porch, " Good evening, friend. 
Do you live in this vicinity ? " " Yes, sir." " Ah," 
said the deacon, " where do you attend church ? " 
" I come here, sir." " How long have you attended 
this church ? " " Well, sir, I should think it is about 
fourteen years." 

5318. SOULS, Restless. Whereunto shall I liken 
such unsettled ones ? Are they not like those birds 
which frequent the Golden Horn, and are to be seen 



from Constantinople, of which it is said that they 
are always on the wing and never rest ? No one 
ever saw them alight on the water or on the land ; 
they are for ever poised in mid-air. The natives 
call them " lost souls," seeking rest and finding 
none. — Spurgeon. 

5319. SOULS, Sacrifice of. Travellers who visit 
the Falls of Niagara are directed to a spot, in the 
margin of the precipice over the boiling current 
below, where a gay young lady a few years since 
lost her life. She was delighted with the wonders 
of the unrivalled scene, and ambitious to pluck a 
flower from a cliff where no human hand had before 
ventured, as a memorial of the cataract and her own 
daring. She leaned over the verge, and caught a 
glimpse of the surging waters far down the battle- 
ment of rocks, while fear for a moment darkened 
her excited mind. But there hung the lovely 
blossom upon which her heart was fixed ; and she 
leaned, in a delirium of intense desire and anticipa- 
tion, over the brink. Her arm was outstretched to 
grasp the beautiful form which charmed her fancy ; 
the turf yielded to the pressure of her light feet, and 
with a shriek she descended, like a falling star, to 
the rocky shore, and was borne away gasping in 
death. A life sacrificed for a flower ! How like 
the case of many who, grasping at sin's fatal flower, 
sacrifice the soul ! — Biblical Treasury. 

5320. SOULS, Saving, the main thing. Some 
one inquired of Dr. Lyman Beecher, in his old age, 
" Doctor, you know many things ; but what do you 
think the main thing ? " The sturdy old hero of 
forty revivals answered, " It is not theology ; it is 
not controversy ; it is saving souls.'' — Cuyler. 

5321. SOULS, seeking God. No two souls will 
ever find God in precisely the same manner, or 
enter into a great religious blessing in the use of 
the same means. A certain very wicked man in 
Indiana, some years ago, went to a Methodist 
meeting. It was a meeting where there was a great 
deal of real power. Soon one of his companions 
came down from the altar all aflame. The Lord, 
he said, had had mercy on his soul. And now 
wouldn't his friend come also and share in this 
same great salvation ? Without delay, he arose and 
followed his rejoicing companion. "Now, then," 
said the former, "I want you to tell me just how 
you got your blessing. Take me just where you 
were. Tell me just where you knelt. Put my 
knees exactly into the spot where yours were." 
All this was done. "Now I am fixed." "Yes," 
was the reply. And then he prayed for the blessing 
of salvation. But it did not descend. Ah ! how- 
many times have persons, in seeking for pardon, or 
for the richer fulness of blessing, in like manner 
attempted to reach their object by placing their 
minds exactly in the same posture somebody else's 
mind was in when heaven dawned upon his soul, 
and have as often been sadly disappointed in their 
search ! — Rev. R. H. Hoivard. 

5322. SOULS, to be sought after. Sportsmen 
must not stop at home and wait for the birds to 
come and be shot at ; neither must fishermen throw 
their nets inside their boats and hope to take many 
fish. Traders go to the markets ; they follow their 
customers, and go out after business if it will not 
come to them ; and so must we. — Spurgeon. 

5323. SOULS, Zeal for. Rowland Hill once 



SOVEREIGN 



( 56o ) 



SPECULATIONS 



commenced a sermon by shouting "Matches! 
matches ! matches ! You wonder," continued he, 
in his usual tone, " at my text ; but this morning, 
while I was engaged in my study, the devil whis- 
pered to me, 'Ah ! Rowland, your zeal is indeed 
noble, and how indefatigably you labour for the 
salvation of souls ! ' At that very moment a poor 
man passed under my window, crying, ' Matches ! ' 
very lustily ; and conscience said to me, ' Rowland, 
vou never laboured to save souls with half the zeal 
that this man does to sell matches.' " — Clerical 
Anecdotes. 

5324. SOVEREIGN, Presentation of. In the 

course of the morning a friend came to invite my 
old ladies to go with him to a place near, where 
they could at their ease see the Queen pre- 
sented to the people. They went into the Park, 
and stood in front of the window of St. James's 
Palace, where, among other places, the Sovereigns 
are proclaimed and presented. Scarcely half a 
dozen people were there, for very few were aware 
of the custom. There stood the young creature in 
the simplest mourning, with her sleek bands of 
brown hair as plain as her dress. The tears ran 
fast down her cheeks as Lord Melbourne stood by 
her side, and she was presented to the half-dozen 
lookers-on as their Sovereign. — Harriet Martineau. 

5325. SOWING, for the future. When Captain 
Cook visited the South Sea Islands, in his wander- 
ings, he scattered grains of corn on the soil. The 
inhabitants had then no idea what this meant, or 
that they would derive any benefit from the pro- 
cess. But in the course of years the corn had 
grown and greatly increased. The people began 
to eat the fruit of his labours, although all that 
they remembered of the great circumnavigator, 
when questioned some years after, was that he was 
a man of very curious habits, who twitched his 
pocket with his right hand and waved his hands as 
he walked along the ground. — Denton. 

5326. SOWING, out of season. I have noticed 
that, of the seeds that I sowed this spring on the 
side hill where there was a strong wind, some did 
not go into the little furrows that I had made ; for 
now, when I go about the little patch, I find that 
they have sprung up in other places. And I have 
noticed that some of the best plants for transplant- 
ing, some of the stockiest and strongest and best 
ones, are those that were chance-sown. While I 
was sifting the seeds into the furrow, the wind took 
one and carried it yonder ; and another, and carried 
it yonder ; and some of the plants that will be best 
to set out will be those that were sown "out of 
season " — out of place. — Beecher. 

5327. SPEAKERS, Tedious. It has long been 
a question how to be rid of tedious speakers to 
children ; but we once heard of one of these 
" distinguished speakers " who found himself a 
thoroughly extinguished speaker before he had 
completed his long and prosy harangue. He was 
addressing a church full of people, most of whom 
were children, went on and on — all about nothing 
— till it began to be thought he would never have 
done, when all at once a bright little urchin bravely 
struck up the hymn, " There is a happy land." 
Others caught the sound and quickly joined in, 
until in a moment the astonished speaker was over- 
whelmed by a swelling tide of song, which he could 



no more stem than Mrs. Partington could sweep 
back the Atlantic with her famous broom. 

5328. SPEAKING, and doing. Two architects 
were once candidates for the building of a certain 
temple at Athens. The first harangued the crowd 
very learnedly upon the different orders of archi- 
tecture, and showed them in what manner the 
temple should be built. The other, who got up 
after him, only observed that what his brother had 
spoken he could do; and thus he at once gained 
the cause. 

5329. SPEAKING, for Christ. I shall never for- 
get the manner in which a thirsty individual once 
begged of me upon Clapham Common. I saw him 
with a very large truck, in which he was carrying 
an extremely small parcel, and I wondered why he 
had not put the parcel into his pocket and left the 
machine at home. I said, " It looks odd to see so 
large a truck for such a small load." He stopped, 
and looking me seriously in the face, he said, " Yes, 
sir, it is a very odd thing ; but, do you know I 
have met with an odder thing than that this very 
day. I've been about, working and sweating all 
this 'ere blessed day, and till now I haven't met a 
single gentleman that looked as if he'd give me a 
pint of beer till I saw you." I considered that 
turn of the conversation very neatly managed ; and 
we, with a far better subject upon our minds, 
ought to be equally able to introduce the topic upon 
which our heart is set. There was an ease in the 
man's manner which I envied, for I did not find it 
quite so simple a matter to introduce my own topic 
to his notice ; yet if I had been thinking as much 
about how I could do him good as he had upon how 
to obtain a drink, I feel sure I should have suc- 
ceeded in reaching my point. — Spurgcon. 

5330. SPEAKING, to the point. A thief who 
had picked a gentleman's pocket was rebuked for 
his dishonesty, at some length, by one who saw him 
commit the theft ; but the robber only laughed at 
the man's reproof. When another man, however, 
talked about calling for a policeman, he began to 
show some symptoms of fear ; but no sooner did a 
third come running towards him, crying, " Stop, 
thiej ! " than he took to his heels at once as though 
he were running for his life. — Geo. Moggridye. 

5331. SPEAKING to the purpose. A deaf man 
was remarkable for his accurate knowledge of 
almost all subjects which depended particularly 
upon his intercourse with others. He was once 
asked the reason of this when he replied, " People 
do not waste their breath talking nonsense to me 
through a speaking-trumpet. If they had anything 
to say, it was always to the purpose, and put in the 
fewest possible words. The Christian teacher should 
set before him a direct purpose, a great and lofty 
object, and make everything boar upon it. His 
great aim is to explain God's truth, and apply it to 
the saving of souls. — Biblical Museum. 

5332. SPECULATIONS, Religious. Gobat, when 
seeking in vain among the Abyssinian Christians 
for one whom he could own as a living, loving 
brother in Christ, was continually assailed on every 
hand with metaphysical questions about the Person 
of Christ, such as no European could easily invent. 
Hebeta Selasse said of Gobat, " This Christian man 
entirely gained my confidence and affection, for 
whensoever I put questions to him on points which 



SPECULATIONS ( 561 ) 



SPIRIT 



are not contained in the Bible, it was his saying, 
' I do not know.' " 

5333. SPECULATIONS, versus duty. While a 
minister was riding in a railway carriage he was 
sainted by a member of an exceedingly litigious 
and speculative sect. "Pray, sir," said the sectary, 
" what is your opinion of the seven trumpets ? " 
u I am not sure," said the preacher, " that I under- 
stand your question ; but I hope you will compre- 
hend mine. What think you of the fact that your 
seven children are growing up without God and 
without hope ? You have a Bible-reading in your 
house for your neighbours, but no family prayer for 
your children." The nail was fastened in a sure 
place ; enough candour of mind remained in the 
professor to enable him to profit by the timely 
rebuke. — Spurgeon. 

5334. SPEECH, and silence. The negroes of 
the Senegal maintain firmly that the monkeys are 
men just like ourselves ; only smarter, because they 
refrain from speaking in order not to be recognised 
as men, and not to be forced to work. — Heine. 

5335. SPEECH for Christ, a duty. Of one of 

the statues in the Campanile, Florence, it is said 
that Donatello, when giving it the last stroke of 
his chisel, exclaimed, in enthusiastic admiration, 
" Speak ! " So Christ, when He calls men from 
their sins and re-creates them in His own image, 
says, " Tell what things God hath done for you." — B. 

5336. SPEECH, may be uninteresting. A gentle- 
man from London was lecturing at Halifax once, 
and he was laying down the law in the coldest, 
dullest, and most refined, uninteresting fashion 
possible, and there was a working man in the 
audience who seemed to be very uncomfortable, 
and who kept wriggling himself about. The 
speaker went on and on, becoming colder and 
duller, and the man in the audience got more and 
more uncomfortable, until at last he could not con- 
tain himself, and cried out. " Come out with it fast, 
lad, we can tak' it in." — Morlais Jones. 

5337. SPEECH, Plain. Archbishop Tillotson re- 
garded it as the highest compliment ever paid him 
when, on descending from the pulpit, he overheard 
a countryman who came to London to hear him 
ask his friend with evident surprise, " Is that your 
great Archbishop ? Why, he talks just like one of 
ourselves." 

5338. SPEECH, Profitable. When you hear 
divine truth, gather it into your memory and heart ; 
then take it home, and beat it out by meditation, 
and divide it with any sad-hearted Naomi in godly 
conversation ; yet speak not so much of the corn 
as of the man in the field — not of men as of the 
servants there, but of the Lord of the harvest. — 
Donald Fraser. 

5339. SPEECH, Unworthy, repudiated. His 

(the Indian chief Canouchet, then a prisoner) life 
was offered him if he would procure a treaty of 
peace ; he refused the offer with disdain. Con- 
demned to death, he only answered, " I like it 
well ; I shall die before I speak anything unworthy 
9/ myself." — Bancroft {condensed). 

5340. SPEECHES, Cost of. Earl Derby is quoted 
as saying that a speech cost him two nights' sleep — 
one beforehand in thinking what he should say, and 



one afterwards in thinking how much better he 
might have said it. — Family Circle. 

5341. SPIRIT, Ceasing to resist the. Every day, 
from my window, I see the gulls making circuits 
and beating against the north wind. Now they 
mount high above the masts of vessels in the stream, 
and then suddenly drop to the water's edge, seek- 
ing to find some eddy unobstructed by the steady- 
blowing blast ; till at length, abandoning their 
efforts, they turn and fly with the wind. Then how 
like a gleam of light do their white wings flash 
down the bay faster than eye can follow ! So, when 
we cease to resist God's Divine influences, and, 
turning towards Him, our thoughts and feelings are 
upborne by the breath of His Spirit, how do they 
make such swift heavenward flight as no words can 
overtake ! — Beechcr. 

5342. SPIRIT, Effects of. Who has not seen 
the sun on a fine spring morning pouring his rays 
through a transparent white cloud, filling all places 
with the purity of his presence, and kindling the 
birds into joy and song ? Such, I conceive, would 
be the constant effects of the Holy Spirit on the 
soul were there no evil in the world. As it is, the 
moral sun, like the natural, though " it always makes 
a day," is often clouded over. — Augustus Hare* 

5343. SPIRIT, Fruits of. As oftentimes, when 
walking in a wood near sunset, though the sun him- 
self be hid by the height and bushiness of the trees 
around, yet we know that he is still above the 
horizon, from seeing his beams in the open glades 
before us, illumining a thousand leaves, the several 
brightnesses of which are so many evidences of his 
presence. Thus it is with the Holy Spirit ; He 
works in secret ; but His work is manifest in the 
lives of all true Christians. Lamps so heavenly 
must have been lit from on high. — Julius C. Hare. 

5344. SPIRIT, Influence of, inscrutable. Mathe- 
maticians can go far in describing the properties of 
curves ; but fire a rifle, twirl a half-crown, or toss 
a ball into the air, which are the simplest and most 
familiar of acts, and though every convolution 
exactly obeys mathematical and physical laws, yet 
where is the Newton or the Leibnitz that could 
trace these in detail, and sum up for us so complex 
and intervolved a computation ? The wind, in like 
manner, even to its faintest zephyr, obeys the 
natural laws, chemical and dynamical : " God," as 
Job tells us, " maketh the weight for the winds ; " 
and in their gentlest incidence, or their fiercest, 
this balance they obey ; but who can pretend to 
trace these to their millionth part, or see aught in 
the wind but the symbol of the inscrutable ? — John 
Guthrie, 31. A. 

5345. SPIRIT, Led by. A gentleman in Western 
Mexico became a Protestant, very much to the 
alarm of his wife and sisters. They carefully used 
the remedies for heresy recommended by the padre 
— such as offerings to the image of the Virgin and 
a preparation of holy water, administered in one of 
the sweet drinks of the country. Then they sewed 
a piece of pasteboard with a saint's head upon it 
into his clothing. The remedies were all in vain. 
The husband and brother remained obdurate in his 
Protestantism. Finally, in her sincere grief, the 
wife prayed that the Holy Spirit might guide them 
as a family into the truth, which at that time 
seemed to her Romanism. On that very day she, 

2 N 



SPIRIT 



{ 562 ) SPIRIT'S ACTION 



with her sisters, became a seeker of salvation through 
the merits of the Saviour. The whole family is now 
united with the mission church. 

5346. SPIRIT, Manifestation of. The Spirit of 
God falls like the dew, in mystery and power ; but 
it is in the spiritual world as in the natural : certain 
substances are wet with the celestial moisture, while 
others are always dry. Is there not a cause? The 
wind blows where it lists ; but if we desire to feel 
a stiff breeze we must go out to sea or climb the 
hills. The Spirit of God has His favoured places 
for displaying His might. — Spurgeon. 

5347. SPIRIT, may be quenched. A man has 

lost his way in a dark and dreary mine. By the 
light of one candle, which he carries in his hand, 
he is groping for the road to sunshine and to home. 
That light is essential to his safety. The mine has 
many winding passages, in which he may be hope- 
lessly bewildered. Here and there marks have 
been made on the rocks to point out the true path, 
but he cannot see them without that light. There 
are many deep pits into which, if unwary, he may 
suddenly fall, but he cannot avoid the danger with- 
owt that. Should it go out he must soon stumble, 
fall, perish. Should it go out that mine will be his 
tomb. How carefully he carries it ! How anxiously 
he shields it from sudden gusts of air, from water 
dropping on it, from everything that might quench 
it ! The case described is our own. We are like 
that lonely wanderer in the mine. Does he dili- 
gently keep alight the candle on which his life 
depends ? Much more earnestly should we give 
heed to the warning, " Quench not the Spirit." Sin 
makes our road both dark and dangerous. If God 
gave us no light, we should never find the way to 
the soul's sunny home of holiness and heaven. We 
must despair of ever reaching our Father's house. 
We must perish in the darkness into which we have 
wandered. But He gives us His Spirit to enlighten, 
guide, and cheer us. — Newman Hall. 

5348. SPIRIT of a man, brings content. I 

have seen a young and healthful person warm and 
ruddy under a poor and thin garment, when at the 
same time an old rich person hath been cold and 
paralytic under a load of sables. It is the body 
that makes the clothes warm, not the clothes the 
body ; and the spirit of a man makes felicity and 
content, not any spoils of a rich fortune, wrapped 
about a sickly and an uneasy soul. — Jeremy Taylor. 

5349. SPIRIT, Quenching. When some poor 
distracted one in Paris determines to lift his hand 
against his own life, he begins by stopping up every 
nook and cranny in the room which lets in the 
sweet air of heaven. He closes the door, he closes 
the windows, he fills in every hole, one by one, 
before he kindles that fatal fire which by its fumes 
is to bring destruction. So it is when men deny 
the Spirit and quench the Spirit. They may not 
know it, for the madness of sin is upon them, but 
none the less is it true that one after another they 
close those avenues by which He might enter to save 
them, until God can do no more than stand apart 
in judgment, as over Ephraim of old, saying, " 
Ephraim, thou hast destroyed thyself." — B. 

5350. SPIRIT, Waiting for, illustrated. Where 
tidal rivers meet the sea a sight may often be wit- 
nessed which appears very strange to the uninformed 
spectator. The day is fine, the breeze is steady and 



favourable, the rippling waters dance in the sun- 
light ; and as the anxious watcher waits for the 
long-absent friend who is expected from a distant 
land, he rejoices in the favourable conditions which 
will hasten the happy hour of meeting. Eagerly he 
scans the horizon for the expected ship. Presently 
it appears, rapidly draws nearer, and the bounding 
heart shows its restless eagerness by a hundred 
signs. But, lo ! the great vessel slackens her speed, 
and presently drops an anchor outside the port. 
Then from the horizon comes another, a stately 
ship, her snowy sails filled by the breeze. She too 
draws near and turns away, or furls her sails and 
waits. And then another and another come, and 
are stopped in their onward course by some strange 
unseen barrier. Perplexed and impatient, the 
watcher appeals to a seaman for information, and 
gets for answer, " Oh ! it is the tide ; they are 
waiting for the tide." And, behold ! even while 
they speak there is a change in the aspect of the 
shore. The hurrying waters which have been flow- 
ing so rapidly down to the sea are stopped ; they 
creep up again over the strand. From far away in 
the southern ocean a mighty wave is flowing on, 
unseen. It rises and flows, and fills the channels, 
and washes against the sea-wall, and reaches 
almost to the dock-sills, and the gates are opened. 
And the waiting fleet wakes up to new life ; anchors 
are raised ; sails are spread ; steam is once more 
at work ; and the stately procession comes up the 
stream and into harbour — the ocean steamer with 
its living freight of a thousand souls, the merchant- 
man from the East with precious cargo of silks and 
spices, and all the tribe of lesser craft from their 
various voyages and with their various store of 
goods. — London Missionary Society Report. 

5351. SPIRIT, Wooings of. Before any daisy or 
violet, before any blossom is seen in the field, the 
sun lies with its bosom to the ground, crying to the 
flower, and saying, 41 Why tarriest thou so long ? " 
and day after day the sun comes, and pours its 
maternal warmth upon the earth, and coaxes the 
plant to grow and bloom. And when days and 
weeks have passed the root obeys the call and sends 
out its germ, from which comes the flower. Had it 
not been for the sun's warmth and light, the flower 
could never have come to itself. So the Eternal 
Spirit of God rests on the human soul, warming it, 
quickening it, calling it, and saying, " O my son ! 
where art thou ? " And at last it is this Divine 
sympathy and brooding influence that brings men 
to God, and leads them to say, "Am I not sinful?" 
and to yearn for something higher and purer and 
holier. It was God's work. He long ago was 
worhing in you, to will and to do of His own good 
pleasure. — Beecher. 

5352. SPIRIT'S action, reasonable. Mark the 
course of a river like the Thames ; how it winds 
and twists according to its own sweet will. Yet 
there is a reason for every bend and curve : the 
geologist, studying the soil and marking the con- 
formation of the rock, sees a reason why the river's 
bed diverges to the right or to the left ; and so, 
though the Spirit of God blesses one preacher more 
than another, and the reason cannot be such that 
any man could congratulate himself upon his own 
goodness, yet there are certain things about Chris- 
tian ministers which God blesses, and certain other 
things which hinder success. — Spurgeon. 



SPIRITUAL 



( 563 ) 



STAND 



5353. SPIRITUAL children, recognised in 
heaven. In one of the public conveyances in the 
metropolis two very respectable women expressed 
their satisfaction on meeting with me, as the minis- 
ter of Christ who had brought them to believe on 
Him to the salvation of their souls. They evidently 
thought that I must recollect the circumstance of 
their conversion, although that had taken place 
many years before. They mentioned their names 
and many other particulars, which all failed, how- 
ever, to recall them to my recollection. I then 
overheard one of them consoling the other by saying, 
" Ah, well, he tvill be obliged to acknowledge us for his 
spiritual children in heaven ! " — Ldf child (abridged). 

5354. SPIRITUAL distress, How to get rid of. 

An old Indian convert of David Brainerd's, when 
asked how she got rid of her spiritual distress, re- 
plied in broken English, "Me try, me try save 
myself ; last my strength be all gone, could not me 
stir bit furder. Den last me let Jesus Christ alone : 
glad my heart — Jesus Christ do what He please 
with me." — /. R. Andrews. 

5355. SPIRITUAL insight, and the Scriptures. 

Unsanctified men cannot read the Bible to profit. 
If you bring me a basketful of minerals from Cali- 
fornia, and I take them and look at them, I shall 
know that this specimen has gold in it, because I 
see there little points of yellow gold, but I shall not 
know what the white and the dark points are that I 
see. But let a metallurgist look at it, and he will 
see that it contains not only gold, but silver and 
lead and iron, and he will single them out. To me 
it is a mere stone, with only here and there a hint 
of gold, but to him it is a combination of various 
metals. Now take the Word of God, that is filled 
with precious stones and metals, and let one in- 
structed in spiritual insight go through it, and he 
will discover all these treasures ; while, if you let a 
man uninstructed in spiritual insight go through it, 
he will discover those things that are outside and 
apparent, but those things that make God and 
man friends, and that have to do with the immor- 
tality of the soul in heaven, escape his notice. No 
man can know these things unless the Spirit of God 
has taught him to discern them. — Beecher. 

5356. SPIRITUAL knowledge, must be personal. 

A little boy was born blind. At last an operation 
was performed — the light was let in slowly. When, 
one day, his mother led him out of doors and un- 
covered his eyes, and for the first time he saw the 
sky and the earth, "O mother!" he cried, "why 
didn't you tell me it was so beautiful ? " She burst 
into tears, and said, "I tried to tell you, dear, but 
you could not understand me." So it is when we 
try to tell what is in the Bible. Unless the spiritual 
sight is opened we cannot understand. 

5357. SPIRITUAL life, Power of. Brainerd, in 
his narrative of his work among the American 
Indians, confesses his great embarrassment. " When 
I have instructed them respecting the miracles 
wrought by Christ, they have quickly referred to 
the wonders of that kind performed by their diviner; 
. . . a fatal obstruction to some of them in the way 
of receiving the gospel." Yet, though Brainerd 
could do none of these mighty works, he was the 
means of the conversion of that very diviner by the 
influence of his own life and the spiritual truths 
which he taught. — /. M. Buckley (condensed). 



5358. SPIRITUAL, No conception of. " What 

do you mean by the Lords spiritual ? " asked 
Madame de Stael. "Are they so called because 
they are so spirituelsV How exactly do esprit and 
spirituel express what the French deem the highest 
power and glory of the human mind ! — Julius C. 
Hare. 

5359. SPIRITUAL perception, is it possessed ? 
I read a story once of a deaf and dumb mother who, 
as soon as she was able to go out of doors after the 
birth of her child, went and brought in a great 
stone, and standing at the corner of the cradle of 
her sleeping child, let the stone drop on the floor, 
and watched the child. She wanted to find out 
whether her child had the power of hearing. When 
the little one turned towards her at the sound she 
wept for joy. So I look at my child and say, " Shall 
he have spiritual perception ? " I would rather have 
him an humble, spiritual Christian than wear all 
the honours this world could lavish on him. — Br. 
Vincent. 

5360. SPIRITUAL realities, unseen before con- 
version. Once, when I arrived at a friend's house 
in the Lake district, I was told that there was 
a most beautiful view of distant mountains to be 
seen from my window. In the morning I lifted 
the blind to look, but only saw an ordinary view of 
green fields, hedges, trees, and a lake. There was 
nothing else whatever to be seen. In the course of 
the day a heavy mist which had been hanging over 
the lake was dispersed, and then I saw the beauti- 
ful mountains, which before had been so completely 
veiled that it was difficult to believe in their exist- 
ence. So it was with me. I could see ecclesiastical 
things, but the more glorious view of spiritual reali- 
ties beyond them, in all their full and vast expanse, 
ivas as yet hidden. — W. Haslam. 

5361. SPIRITUALITY, Morbid. In a certain 
place where evangelistic meetings were being held 
the lay preachers, among whom was Mr. Matheson, 
were sumptuously entertained at the house of a 
Christian gentleman. After dinner they went to 
the meeting, not without some difference of opinion 
as to the best method of conducting the services of 
the evening. " The Spirit is grieved ; he is not 
here at all ; I feel it," said one of the younger, with 
a whine which somewhat contrasted with his pre- 
vious unbounded enjoyment of the luxuries of the 
table. " Nonsense," replied Matheson, who hated 
all whining and morbid spirituality ; " nothing of 
the sort. You have just eaten too much dinner, 
and you feel heavy." — Memoir of Duncan Matheson. 

5362. SPRING, a resurrection. On New Year's 
Day we were walking in the garden ; he discovered 
a crocus, which had burst through the frozen earth ; 
he stopped suddenly, gazed at it silently for a few 
seconds, and touching it with his staff, pronounced 
solemnly, "The resurrection of the world." — 
Memoir of Sydney Smith 

5363. STAND, to be made for Christ. It is 
said that at the battle of the Alma, when one of 
the regiments was being beaten back by the 
Russians, the ensign in front stood his ground 
as the troops retreated. The captain shouted to 
him to bring back his colours ; but the reply of 
the ensign was, "Bring up the men to the colours." 
The dignity of Immanuel's ministry can never 



STANDARD 



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STRANGERS 



be lowered to meet our littleness. The men must 
come up to the colours. — Clerical Library. 

5364. STANDARD, Attachment to. Colonel 
Miller of the Guards, when lying mortally wounded 
in the attack on the Bois de Bossa (at Waterloo), 
desired to see once more the colours of his regiment. 
They were waved above his head, and he died 
declaring that he was satisfied. — Sir Walter Scott. 

5365. STANDARD, Short of the. In Chicago, 
when our constitution was young, a bill was passed 
that no man should be a policeman that was not a 
certain height — five feet six. The commissioners 
advertised for men to come round and be examined, 
and they must bring good letters of recommendation 
with them. Now, as they are passing from one man 
to another, examining their letters and trying their 
height, suppose there are two of us want to get in, 
and I say to my friend, "There is no man has a better 
chance than I have ; I have got letters from the 
supreme judge, from the Mayor and leading citizens 
of Chicago ; no man can have better letters." He 
says, "Ah, my friend, my letters are as good as 
yours." Well, the chief commissioner says, "Look 
here, Moody, these letters are all right, but you 
must be up to the standard ; " so he measures me, 
and I am only five feet, and he says, " You are 
half a foot too short." My friend looks down on 
me and says, " I have got a better chance than 
you." Well, he stands up and is measured, and is 
only one-tenth of an inch short, but he goes with 
me. He has come short. I admit some men have 
come shorter than others, but that is the verdict 
God has brought in — all are guilty. — Moody. 

5366. STAR, A wandering. A seventh comet 
belonging to our system, called Lexell's Comet, is 
supposed to have been lost, as it ought to have ap- 
peared thirteen times, and has not been seen since 
1770.— Sir David Brewster. 

5367. START, A fresh. As you run your pen 
through the finished pages of your last year's 
diaries, as you seal them up and pack them away, 
artd begin a new page in a clean book on the 1st 
of January, so it is possible for every one of us 
to do with our lives. We may break ourselves off 
from all that is sinful in our past, and begin afresh, 
saying, " God helping me, I will write another sort 
of biography for myself for the days that are to 
come. " — Maclaren. 

5368. START, a right, Importance of. That 
was a good prayer which the old-fashioned Metho- 
dist minister prayed, " Lord, start us right, for if 
we get started wrong we are hard to turn." Very 
comprehensive, and suited to all denominations. — 
Christian Age. 

5369. STATION, Contented with. " We travel 
far and travel fast," said the coach one day to his 
wheels, stopping near an old milestone by the side 
of the road ; to which, calling, it said with a laugh, 
" Aren't you tired of always standing in one place ? " 
" If you are not tired with running, why should 
I be of staying ? " answered the old milestone 
gravely. "Ah, but I am on wheels, and my duties re- 
quire nimbleness," remarked the coach. " Granted," 
replied the milestone ; " but I don't see there is so 
great a difference between us, after all. You would 
be as motionless as myself without your horses ; and 
aa to usefulness, milestones have their duties as well 
as stage-coaches. If yours are to carry passengers 



from place to place, mine are to afford travellers in- 
formation on their way. Besides, boast as you may, 
I have sometimes heard of coaches upsetting, and 
breaking down, and wearing out, and being stopped 
and robbed ; but I never heard of such things hap- 
pening unto milestones. Therefore, friend, taking 
all into consideration, I fancy I am the safer if the 
quieter of the two ; and if you are happy in running, 
I am contented in staying humbly to do the duties 
of my station, and perhaps as honourably as your- 
self, although you are a fast coach, and myself am 
but a poor milestone on the road." — New Encyclo- 
paedia of Anecdotes. 

5370. STERNNESS, Effects of. It is said of that 
eminent saint and martyr, Bishop Hooper, that on 
one occasion a man in deep distress was allowed to 
go into his prison to tell his tale of conscience ; but 
Bishop Hooper looked so sternly upon him, and 
addressed him so severely at first, that the poor 
soul ran away, and could not get comfort until he 
had sought out another minister of a gentler aspect. 
Hooper really was a gracious and loving soul, but 
the sternness of his manner kept the penitent off. — 
Spurgcon. 

5371. STERNNESS, Effects of. There was once 
a stern old school teacher, who said to a little boy, 
" Boy, do you know who created this great revolving 
sphere ? " The poor boy had no idea what he meant, 
and when the question was repeated, he thought the 
best thing he could do was to confess, and so he said, 
in trembling tones, " I did it, sir ; but I'll never do 
it again." 

5372. STOICISM, in death. It is said of the 
base Due d'Orleans, that on the way to his death 
he resembled rather a soldier marching to battle 
than a prisoner going to execution. Beautifully 
dressed, he held up his proud head, and bowed tc 
the multitude who crowded to see him. — Denton. 

5373. STOUT-HEARTEDNESS, Necessity of. 

There is a fine heraldic motto on a broken helmet 
in Battle Abbey, "L'espoir est ma force," which 
might be the motto of every man's life. " Woe 
unto him that is faint-hearted," says the son of 
Sirach. — Smiles. 

5374. STRANGERS, Kindness to. " There is a 
man," said his neighbour, speaking of a village car- 
penter, " who has done more good, I really believe, 
in this community than any other person who ever 
lived in it. He cannot talk very well in prayer- 
meeting, and he doesn't very often try. He isn't 
worth two thousand dollars, and it's very little that 
he can put down on subscription papers for any 
good object. But a new family never moves into 
the village that he does not find them out, to give 
them a neighbourly welcome and offer any little 
service he can render. He is usually on the look- 
out to give strangers a seat in his pew at church. 
He is always ready to watch with a sick neighbour, 
and look after his affairs for him ; and I've some- 
times thought he and his wife keep house-plants in 
winter just for the sake of being able to send little 
bouquets to invalids. He finds time for a pleasant 
word for every child he meets, and you'll always 
see them climbing into his one-horse waggon when 
he has no other load. He really seems to have a 
genius for helping folks in all sorts of common ways, 
and it does me good every day just to meet him on 
the streets." 



STRENGTH 



< 565 ) 



' STRIFE 



5375. STRENGTH, and tenderness. Martin 

Luther was wont to smite with his fist at such a 
rate that they show, at Eisenach, a bo.ird — I think 
a three-inch board — which he broke while hammer- 
ing at a text. The truth of the legend has been 
doubted, for it has been asserted that those delicate 
hands, which could play so charmingly upon the 
guitar, could hardly have been treated so roughly ; 
but if the hand be an index of its owner's character, 
we can well believe it, for strength and tenderness 
were marvellously combined in Luther. — Spurgcon. 

5376. STRENGTH, Consciousness of. Parmenio 
having at last awakened him, and seeming surprised 
to find him in so calm and sweet a sleep, just as he 
was going to fight a battle, in which his whole for- 
tune lay at stake, " How is it possible " said Alex- 
ander, " for us not to be calm, since the enemy " 
(Darius with an army fifteen times as large as his 
own) " is coming to deliver himself into our hands ? " 
Rollin. 

5377. STRENGTH, derived from resistance. 

As it is said that ferocious animals are disarmed by 
the eye of man, and will dare no violence if he but 
uteadily look at them, so it is when right looks upon 
wrong. Resist the devil, and lie will flee from you ; 
offer him a bold front, and he runs away. He goes, 
it may be, uttering threats of rage, but yet he goes. 
So it is that all the great, efficient men of the world 
are made. They are not strong, but out of weak- 
ness they are made strong. — Bushnell. 

5378. STRENGTH, in Christ. A. B was a young 
woman residing at Acton at the time I was student 
for the ministry. She was heavily afflicted, para- 
lysed, crippled, deaf, and half blind. Her life was 
passed in one chamber, for the most part on one 
couch, but the circle of her influence had a wide 
radius. In the face of overwhelming infirmities 
she maintained a spirit of serene and cheerful 
contentment which no new adversity could break. 
When her bodily strength rallied a little she filled 
her room, not with wailing or complaint, but with 
songs of thankfulness ; when the wave of physical 
vitality ebbed again, the unspoken praise lay in 
quiet sunshine on the pale but smiling face. When 
the benumbed fingers recovered for a few days 
some portion of their former nimbleness, she was 
happy in resuming the dainty needlework by which 
her bread was earned. When she could do nothing 
but suffer, her brave soul shone in undiminished 
patience. Even among women I have never known 
another so strong in grace — in " love, joy, peace, 
long-suffering, gentleness, goodness, faith, meekness, 
temperance." And what, think you, was her own 
explanation of this noble and beautiful strength ? 
She gave it to me one evening after I had watched 
her through a paroxysm of neuralgic torture : " He 
giveth power to the faint, and to them that have no 
might He increaseth strength." — W. Woods. 

5379. STRENGTH, in what it lies. A general 
having gained many victories, his king requested 
the loan of the sword that had done so much. The 
weapon was soon returned, with the message, "Tell 
the general that I find his sword no better than any 
other." "True," replied the soldier ; "but tell the 
king that he should have sent also for the arm that 
is accustomed to wield it." — W. F. 

5380. STRENGTH, Our, may be unknown to 
ourselves. Augustine tells of his friend Simplicius, 



who, being asked, could tell all Virgil's verses back- 
ward and forward ; and yet the same party avowed 
to God that he knew not that he could do it till 
they did try him. Sure there is concealed strength 
in men's memories that they take no notice of. — 
Thomas Fuller. 

5381. STRENGTH, Renewal of. There are 
certain spring flowers — the crocus, for example — 
which in autumn renew their freshness and bloom 
afresh. So with men of faculty and genius, they 
become young again in their minds, whose intel- 
lectual life acts more vitally and intensely when 
decay has touched all their physical life. But it 
is in the sphere of the soul that the autumn crocus 
blooms most beautiful. The rejuvenescence of the 
soul, the renewal of strength in old age, may be the 
experience of all. This youthful victoriousness — 
the inward man being renewed more while the out- 
ward man is decaying — is the glory of every true 
Christian's old age. — Rev. II. MacMillan. 

5382. STRENGTH, Secret of. Many small wax 
lights, which of themselves burn faintly, when 
put into one torch or taper send forth a bright 
and shining flame ; many little bells, which tinkle 
together to the pleasing of children, when melted 
and cast into one great bell do affect the ear in a 
more solemn and awful sound ; and many single 
threads, which snap asunder with the least touch, 
when twisted together make a strong cable, which 
can withstand the fury and violence of a storm. So 
it is with the mind ; the more it is scattered and 
divided through multiplicity of objects, the more 
weak it is; and the more it is fixed on one single 
object, the more masculine and strong are the opera- 
tions of it, either for good or evil. — W. Spurstowe. 

5383. STRICTNESS, Over. The husband of 
Mrs. Fry, the celebrated philanthropist, was, of 
course, a Quaker ; and so strict were the views of 
his friends that Mrs. Fry herself was regarded by 
them as "gay." 

5384. STRIFE, avoided. I commend his dis- 
cretion and valour who, walking in London streets, 
met a gallant who cried to him a pretty distance 
beforehand, "I will have the wall!" "Yea,"' 
answered he ; " and take the house too, if you can 
but agree with the landlord." — Fuller. 

5385. STRIFE, none in heaven. It is related 
that an old Scotch elder had once a serious dispute 
with his minister at an elders' meeting. He said some 
things that nearly broke the minister's heart. After- 
ward he went home, and the minister went home 
too. The next morning the elder came down, and 
his wife said to him, "Ye look sad, John ; what is 
the matter with ye?" "Ah !" he replied, "you 
would look sad too if you had such a dream as I 
have. I dreamed that I had been at the elders' 
meeting, and had said some hard things, and 
grieved the minister ; and when he went home I 
thought he died and went to heaven ; and I thought 
afterward that I died too, and went to heaven ; 
and when I got to the gate of heaven, out came the 
minister, and put out his hand to take me, saying, 
' Come along, John ; there's nae strife ' up here — 
I'm happy to see ye.' " The elder went to his 
minister directly, to beg his pardon, and found he 
was dead. The elder was so stricken with the blow 
that two weeks after he also departed. "And I 
should not wonder," fcaid he who related the incident, 



STRUGGLES 



( 566 ) 



SUBSTANCE 



" if he met the minister at heaven's gate, and heard 
him say, 1 Come along, J ohn ; there's nae strife up 

here.' " 

5386. STRUGGLES, Men's sympathy with. I 

have known men who had been snared by drink, 
men born with the stamp of nature's nobility 
upon them, fight and fall a dozen times, and bravely 
renew the struggle, and triumph at last. " Hopeless 
reprobate ! " exclaims the Pharisee, as he passes him 
by on the windward side. " Courage, my brother ! " 
says the Christian Samaritan. "At it again ; fight 
it out in God's name, and in God's strength, and 
never despair ! " — John Guthrie, M.A. 

5387. STUDIES, should be practical. I received 
a most useful hint from Dr. Bacon, then father of 
the University, when I was at college. I used fre- 
quently to visit him at his living, near Oxford ; he 
would frequently say to me, "What are you doing? 
What are your studies?" "I am reading so-and- 
so." "You are quite wrong. When I was young 
I could turn any piece of Hebrew into Greek verse 
with ease ; but when I came into this parish, and 
had to teach ignorant people, I was wholly at a 
loss. I had no furniture. They thought me a 
great man, but that was their ignorance, for I knew 
as little as they did of what it was most important 
for them to know. Study chiefly what you can turn 
to good account in your future life." — Cecil. 

5388. STUDY, easy. A spruce macaroni was 
boasting one day that he had the most happy 
genius in the world. "Everything," said he, "is 
easy to me. People call ' Euclid's Elements ' a hard 
book ; but I read it yesterday from beginning to 
end in a piece of the afternoon, between dinner and 
tea-time." "Read all Euclid," answered a gentle- 
man present, " in one afternoon ! How was that 
possible?" "Upon my honour I did, and never 
read smoother reading in my life." "Did you 
master all the demonstrations and solve all the 
problems as you went ? " " Demonstrations and 
problems ! I suppose you mean the a's and b's 
and c's, and l's and 2's and 3's, and the pictures 
of scratches and scrawls ? No, no ; I skipped all 
these. I only read Euclid himself ; and all Euclid 
I did read ; and in one piece of the afternoon too." 

5389. STUDY, Law of. The Russians have a 
story about three pearl-divers. The first used to 
lounge about the beach in hopes that the waves 
would wash a pearl ashore. The second thought 
nothing of hard work, but dived only in moderate 
depths. The third set himself to obtain only the 
rarest pearls, and so plunged into unknown depth 
and was lost. In study it is as over the gates of 
that Eastern city. Over the first was written, "Be 
bold ; " over the second, " Be bold ; " but over the 
last was written, " Be not too bold." — B. 

5390. STUDY of Divine Word, necessary. After 
a visitation discourse by the Bishop of Lichfield upon 
the necessity of earnestly studying the Word, a cer- 
tain vicar told his lordship that he could not believe 
his doctrine ; " for," said he, " often when I am in 
the vestry I do not know what I am going to talk 
about ; but I go into the pulpit and preach, and 
think nothing of it." His lordship replied, "And 
you are quite right in thinking nothing of it, for 
your churchwardens have told me that they share 
your opinion." 



5391. STUDY, Prayer necessary to. "September 
23. — Was quite dull and lifeless in prayer, and in 
consequence had no success in study." — Payson't 

Diary. 

5392. STUDY, True use of. Some one asked 
Dr. Arnold, head-master of Rugby, why he con- 
tinued to study for his pupils, "as though he should 
not have enough to give them." " It is not," was 
his reply, " because I fear I should not have enough 
to give them, but because I prefer that they should 
be supplied from a running stream rather than from 
a stagnant pool." 

5393. STUMBLING-BLOCKS, How to deal with. 

Two persons were on their way home, one a few feet 
in advance of the other. In their pathway upon the 
sidewalk lay a small piece of orange-peel, a little 
thing, but not so small but that it might have — often 
has — caused a vast amount of mischief. The first 
one walked over it, passed on — if thought she had, 
was glad she escaped a fall — reached her home in 
safety, not thinking or caring, perhaps, for the many 
travellers on the same road, liable, if less fortunate 
than herself, to slip and fall. The other passed over 
safely, and then, as if by second thought, stepped 
back and moved the stumbling-block out of the 
way. 

5394. SUBJECT, may be unsuitable. I hope you 
have been as much amused as I am by the account 

of the Bishop of 's visit to my particular friend 

Mr. George Moore's schools. It strikes me as the 
funniest thing I ever saw — his addressing those un- 
fortunate children concerning Colenso. I cannot 
get over the ridiculous image I have erected in my 
mind of the shovel-hat and apron holding forth, at 
that safe distance, to that sage audience. There is 
nothing so extravagant in Rabelais, or so satiri- 
cally humorous in Swift or Voltaire. — Dichens {to 
Forster). 

5395. SUBJECTS, Rights of. "Who are you," 
said she (Mary) once, "that presume to school the 
nobles and Sovereign of this realm ? " " Madam, 
a subject born within the same," answered he 
(Knox) . — Carlyle. 

5396. SUBMISSION, to the Divine Will. Pay- 
son was asked, when under great bodily affliction, 
if he could see any particular reason for this dis- 
pensation. "No," replied he; "but I am as well 
satisfied as if I could see ten thousand ; God's will 
is the very perfection of all reason." — Spurgeon. 

5397. SUBSCRIPTION, A strange. Two young 
ladies in the Isle of Man once solicited a farmer for 
a subscription to a charity ; he declined to give them 
money, but proposed to the ladies that, if they would 
drive home in daylight a pig to which he pointed, 
they might constitute it an addition to the funds 
of the society they collected for. Much against 
his expectations, the ladies thankfully accepted this 
kind offer, and started with their not very tract- 
able companion for their destination, which they 
reached in triumph, after a tedious journey of about 
two miles. — Clerical Library. 

5398. SUBSTANCE, may be consecrated. John 

Crossley, the founder of the firm of the Crossleys 
of Halifax, married a Yorkshire farmer's daughter, 
a woman of genuine piety and strong common sense. 
Crossley was frugal and thrifty. He got on well, 
laid by his earnings, aud at length was able to rent 



SUBSTITUTION ( 567 ) SUBSTITUTION 



a wool-mill and dwelling-house. When the couple 
were about entering their new quarters a holy pur- 
pose of consecration took possession of the young 
wife. On the day of entering the house she rose at 
four o'clock in the morning and went into the door- 
yard. There in the early twilight, before entering 
the house, she kneeled on the ground and gave her 
life anew to God. She vowed most solemnly in 
these words, "If the Lord does bless me at this 
place the poor shall have a share of it." That grand 
act of consecration was the germ of a life of mar- 
vellous nobility. — F. G. Clarke, D.D. 

5399. SUBSTITUTION, and Christ. A regi- 
ment in the Austrian army was guilty of mutiny. 
They did not wish to inflict the penalty of death 
upon the whole regiment, so decided that one man 
in every ten should be shot. There was a father 
and a son. The son knew he could be spared better 
than his father. He was so anxious that he watched 
the officer, and saw that the lot would fall upon his 
father. As the officer came nearer, the son stood 
behind his father and pushed him into his own place, 
and took the place of death himself. So we were 
condemned to die, and Christ came from heaven and 
died in our stead. 

5400. SUBSTITUTION, and conversion. One 

morning I took the "casuals," poor desolate fellows, 
fallen very low in the world. There were two very 
remarkable conversions in church ; one a clergyman, 
who had preached the truth without ever realising 
it ; and the other a convict, eight times in prison, 
with close-cropped hair and the real criminal stamp. 
Poor fellow ! his agony about sin kept him awake 
four nights. He was so ignorant that he asked one 
of the workers whether our Lord was a man or a 
woman ; and yet, directly the Holy Spirit had con- 
quered his heart, he threw up two plans for house- 
breaking, and cut himself off from his companions 
except to get them to the free tea. He makes his 
living now by chopping firewood. I had one talk 
with him alone since his life was changed, and he 
said, pointing with his thumb over his shoulder, 
"They say He don't make count whether He forgives 
much or little. I don't want to be half good, nor 
three-quarters, I want to go the whole pitch." I was 
telling him very simply about Christ's substitution, 
and that now He lives for us, as our ' counsel,' a 
word familiar to a prisoner ; and he said, " It's as 
if you had a great rich friend as backs you up." — 
Esther Beamish. 

5401. SUBSTITUTION, and its recognition by 
man. In the time of Napoleon I. a certain man 
agreed to join the ranks in the place of a comrade 
who had been drafted. The offer was accepted, the 
battle took place, and the man was killed. Some 
time after another draft was made, and they wanted 
a second time to take the man, whose substitute had 
been shot. "No," said he, "you can't take me ; I'm 
dead. I was shot at such a battle." "Why, man, 
you are crazy. Look here, you got a substitute ; 
another man went in your place, but you have not 
been shot." "No, but he died in my place; he 
went as my substitute." They would not recognise 
it, and it was carried up to the Emperor; but the 
Emperor said the man was right. Napoleon the 
Eirst recognised the doctrine of substitution.— 
Moody. 

5402. SUBSTITUTION, and salvation. During 



the Civil War in America a farmer was drawn to 
be a soldier. He was much grieved about it, not 
because he was a coward, but on account of his 
motherless family, who would have no bread-winner 
in his absence. The day before he had to start for 
the campaign young Mr. Durham, a neighbour, 
came, saying, " Earmer Blake, I will go instead of 
you." It seemed too good to be true ; but he grasped 
the hand of young Durham and praised God. The 
young fellow went, feeling that he was doing a noble 
thing, and all the village came out to bid him " God 
speed." Alas ! in the first battle he was shot and 
killed. When the farmer saw the name of Charles 
Durham in the list of " missing," he at once saddled 
his horse and went off to the battlefield, and after 
searching for some time, found the body of his friend. 
He brought it to his village, to the little church- 
yard ; and from the quarry up on the hill he cut 
out a plain marble tablet, on which he carved an 
inscription with his own hand. It was roughly 
done, but with every blow there fell a tear. There, 
in the little churchyard, he placed the body of his 
devoted friend, and covered the grave with grass 
sods from his garden. Then he put the marble 
tablet on the grave, and when the villagers stooped 
to see the little monument they wept. It did not 
say much, but it deeply touched them ; it said : — 

" C. D. 
He died for me." 

5403. SUBSTITUTION, Bond of. In Abyssinia, 
when a man is convicted of an offence for which he 
has to pay a fine, he must find a friend who will offer 
himself as a security that the culprit will not run 
away till the fine be paid. The prisoner and the 
man who has the misfortune to be his friend are 
then chained leg to leg and turned loose to roam 
about, more faithful in their friendship than Plei- 
ades and Orestes, sharing one another's misfortunes, 
and begging together the money necessary to pay 
the fine ; . . . until either they are able to regain 
their liberty or the death of one puts an end to 
their double existence. — E. A. Be Cosson, F.R.G.S. 

5404. SUBSTITUTION, Christ's. A soldier, 
worn out in his country's service, took to the violin 
as a mode of earning his living. He was found in 
the streets of Vienna playing his violin ; but after 
a while his hand became feeble and tremulous, and 
he could no more make music. One day, while he 
sat there weeping, a man passed along and said, 
" My friend, you are too old and too feeble ; give 
me your violin ; " and he took the man's violin and 
began to discourse most exquisite music, and the 
people gathered around in larger and larger multi- 
tudes, and the aged man held his hat, and the coin 
poured in and poured in until the hat was full. 
" Now," said the man who was playing the violin, 
" put that coin in your pockets." The coin was put 
in the old man's pockets. Then he held his hat 
again, and the violinist played more sweetly than 
ever, and played until some of the people wept and 
some shouted. And again the hat was filled with 
coin. Then the violinist dropped the instrument 
and passed off, and the whisper went, " Who is it ? 
who is it ? " and some one just entering the crowd 
said, "Why, that is Bucher, the great violinist, 
known all through the realm ; yes, that is the 
great violinist." The fact was, he had just taken 
that man's place, and assumed his poverty, and 
endured his disgrace, and played his music, and 



SUBSTITUTION ( 568 ) 



SUCCESS 



earned his livelihood, and made sacrifice for the 
poor old man. So the Lord Jesus Christ comes 
down, and He finds us in our spiritual penury, and 
across the strings of His own broken heart He 
strikes a strain of music which wins the attention 
of earth and heaven. He takes our poverty. He 
plays our music. He w r eeps our sorrow. He dies 
our death. A sacrifice for you. — Talmage. 

5405. SUBSTITUTION, in payment. In the 

debtor's prison at Sheffield, Howard found a cutler 
plying his trade who was in jail for thirty cents. 
The fees of the court amounted to over a pound, and 
this sum he had been for several years trying to 
earn. In another jail there was a man with a wife 
and five children, confined for court-fees of about 
five shillings, and jailer's fees of about eight-pence. 
This man was confined in the same apartment as 
robbers. All such debtors — and they were numerous 
in England — Howard released by paying their debts. 
— Cyclopcedia of Biography. 

5406. SUBSTITUTION, in punishment. Dr. 

Guthrie tells us of a ragged-school boy who had 
committed an offence so bad that his teacher felt 
it necessary to make an example of him. The 
punishment was to be publicly inflicted. He was 
condemned to receive a certain number of stripes ; 
but when the culprit was stripped, he was such a 
living skeleton that the master had not the heart 
to beat him. Turning to the others, he said, C! It 
goes against my heart to lay a hand on that miser- 
able creature. Will any one take his place, and be 
punished in his stead ] " The words had hardly 
left his lips when, with tears of pity brimming in 
his eyes, a boy stepped bravely out, pulled his 
jacket off, and offered his own back to the rod. A 
ragged-school boy, he was a hero in his way, pre- 
senting an example of courage and kindness, of 
sympathy and unselfishness, rare in schools, or 
anywhere else. — Denton. 

5407. SUBSTITUTION, in the family. Mil- 

tiades, a famous Athenian commander, died in 
prison, where he had been cast for debt. His son 
Simon > to redeem his father's body for burial, 
voluntarily submitted himself a prisoner in his 
room, where he was kept in chains till the debt 
was paid. — Buck. 

5408. SUBSTITUTION, Type of Christ's. When 
the Californian gold fever broke out a man went 
there, leaving his wife in New England with his 
boy. As soon as he got on and was successful he 
was to send for them. It was a long time before 
he succeeded, but at last he got money enough to 
Bend for them. The wife's heart leaped for joy. 
She took her boy to New York, got on board a 
Pacific steamer, and sailed away to San Erancisco. 
They had not been long at sea before the cry of 
" Fire ! fire ! " rang through the ship, and rapidly 
it gained on them. There was a powder magazine 
on board, and the captain knew the moment the 
fire reached the powder every man, woman, and 
child must perish. They got out the life-boats, 
but they were too small ! In a minute they were 
overcrowded. The last one was just pushing away, 
when the mother pled with them to take her and 
her boy. " No," they said, " we have got as many 
as we can hold." She entreated them so earnestly, 
that at last they said they would take one more. 
Do you think she leaped into that boat and left her 



boy to die ? No ! She seized her boy, gave him 
one last hug, kissed him, and dropped him over 
into the boat. "My boy," she said, "if you live 
to see your father, tell him that I died in your 
place." That is a faint type of what Christ has 
done for us. — Moody. 

5409. SUCCESS, and failure. Jacob Astor, the 
millionaire, who had raised himself by his own 
abilities from a position of poverty to become one 
of the foremost citizens of the United States, when 
on his dying bed, asked for paper and pencil, and 
wrote, " My life has been a failure. " 

5410. SUCCESS, Assurance of. There is a story 
told of England's greatest admiral, that when he 
was leading his fleet to attack the French ships at 
the battle of the Nile there lay the long line of 
the French line- of- battle ships. Their decks were 
cleared for action, the guns were loaded, the 
gunners were at their posts. The low sand-hills 
of Egypt were crowded with Arabs looking on at 
the coining battle ; and just then, impressed with 
the scene, his flag-captain said to him, " If we 
succeed, what will the world say?" And Nelson 
replied, " If ! There is no if in the case ; we shall 
succeed:'— W. S. Allen, M.P. 

5411. SUCCESS, Danger of. Tradition relates 
that Draco, on his appearance in the theatre at 
iEgina, where he is said to have carried his laws, 
was suffocated amidst the applause of the people, 
who, according to custom, threw their garments and 
caps upon him. 

5412. SUCCESS, Danger of. When Timon, 
famed for his misanthropy, saw Alcibiades con- 
ducted home with great honour from the place of 
assembly, he did not shun him, as he did other 
men, but went up to him, and shaking him by the 
hand, thus addressed him, " Go on, my brave boy, 
and prosper ; for your prosperity will bring on the 
ruin of all this crowd." — Plutarch. 

5413. SUCCESS, depends upon God. Here let 
us set before you one of those critical occasions 
(Battle of Entzeim) when he attacks with a small 
number of troops the entire forces of Germany ! 
With numbers on one side, and valour on the 
other, fortune is long doubtful. At last courage 
fires the multitude ; the enemy is confused, and 
begins to yield. "Victory!" shouts a voice. At 
once the General (Turenne) checks all emotions 
which give ardour to battle, and in a severe tone 
says, "Silence ! Our fate is not in our own hands, 
and we ourselves shall be vanquished if God does 
not succour us ! " — Flechier's Funeral Oration for 
Turenne. 

5414. SUCCESS for Christ, Secret of. An 

American pastor relates the following experience : 
— " I once knew a beloved physician. His practice 
was large and very exacting. But he was almost 
never absent from the prayer-meeting and from 
his large Bible-class. He was always bringing in 
sheaves. I never knew a drought in that class. 
I had had six months of earnest discussion with a 
sceptical young friend on the fundamentals of re- 
ligion. At length I got him to go with me to the 
doctor's class. He was converted, and has been a 
consistent Christian ever since. He said that the 
doctor's was the argument he couldn't get over." 



SUCCESS 



< 569 ) 



SUFFERING 



5415. SUCCESS in writing, Secret of. An 

aspiring author once asked Horace Greeley for advice 
how to write for the newspapers. "Have something 
to say, and then say it," was the laconic reply. — 
Christian Union. 

5416. SUCCESS, Necessity for. "Tlicre is no 
going back now " (after the execution of Louis 
XVI. ), exclaimed Marat ; " we must either prevail 
or perish ! " And the army sent a deputation to 
thank the Convention for having reduced them to 
the necessity of conquering. — Student's France. 

5417. SUCCESS, needs to be followed up. After 
Hannibal's great success in vanquishing the Romans, 
his friends advised him to pursue his fortune, and to 
enter Rome, assuring him that in five days lie might 
sup in the Capitol. It is not easy to conjecture 
what his reason was for not taking this step. On 
this account it was that a Carthaginian named 
Barca said to him, with some heat, "Hannibal, 
you know how to gain a -victory, but not how to use 
it." — Plutarch (condensed). 

5418. SUCCESS, One secret of. He (Mirabeau) 
mounts the Tribune ; grim, resolute, murmuring 
aside to his friends that speak of danger, " I know 
it : I must come hence either in triumph, or else 
torn in fragments," and it was in triumph that he 
came. — Carlyle's French Revolution. 

* 5419. SUCCESS, Secret of. Doctor Brown, of 
Cheltenham, at a Sunday-school conference, said 
that a clergyman who stated that he was one of the 
wranglers of his college put the question to him, 
" How is it that a certain member of your church, 
who is an ignorant man, is so successful in the 
villages as a preacher, when I cannot command a 
congregation ? " " Well," said the Doctor, " the 
reason is this : the member of my congregation that 
you refer to is touched with the power of the gospel, 
and speaks from heart to heart ; that is the secret 
of his success." — Clerical Library. 

5420. SUCCESS, Secret of. Of Mr. John Shep- 
herd, of the United States, it is recorded that he 
was greatly distinguished for his success in the 
pulpit. When on his death-bed he said to some 
young ministers who were present, "The secret of 
my success is in these three things : — 1st. The 
studying of my sermons very frequently cost me 
tears. 2nd. Before I preached a sermon to others 
I derived good from it myself. 3rd. I have always 
gone into the pulpit as if I were immediately after 
to render an account to my Master." All who 
knew that devoted man would have united in ex- 
pressing his secret in three words — "In the cZosei." 
— Clerical Library. 

5421. SUCCESS, Secret of. When the eminent 
physician Dr. James Hope was about to commence 
his labours in that profession to which he did so 
much honour, his father, who had a supreme con- 
tempt for the medical profession, took him for a 
walk in the adjoining parks of a nobleman. For 
some time they talked on indifferent subjects. 
Suddenly Mr. Hope stopped, drew himself erect 
with an air of great dignity, and, as if preparing 
for an important speech, said, "Now, James, I 
shall give you the advice that I promised, and if 
you follow it you will be sure to succeed in your 
profession : — ' 1st. Never keep a patient ill longer 
than you can possibly help. 2nd. Never take a 



fee to which you do not feel yourself to be justly 
entitled. 3rd. Always pray for your patients." 
A short time before his death Dr. Hope said that 
these maxims had been the rule of his conduct, and 
that he could testify to their success. — Memoir of 
Dr. Hope. 

5422. SUCCESS, Secret of. Staunch old Ad- 
miral Farragut — he of the true heart and the iron 
will — said to another officer of the navy, " Dupont, 
do you know why you didn't get into Charleston 
with your ironclads?" "Oh, it was because the 
channel was so crooked." " No, Dupont, it was not 
that." " Well, the rebel fire was perfectly horrible." 
" Yes, but it wasn't that." " What was it, then ? " 
" It was because you didn't believe you could go in." 
That is just the trouble with our work in winning 
men and building up Christ's kingdom. ' We don't 
believe we can succeed. And, of course, often we 
fail. 

5423. SUCCESS, What contributes to. An 

English judge, being asked what contributed most 
to success at the bar, replied, " Some succeed by 
great talent, some by the influence of friends, some 
by a miracle, but the majority by commencing with- 
out a shilling." 

5424. SUFFERING, Christ's help in. "It takes 

a brave soul to bear all this so grandly," said a 
tender-hearted doctor, stooping over his suffering 
patient. She lifted the heavy eyelids, and looking 
clear and steady into the doctor's face, replied. " It 
is not the brave soul at all ; Jesus does it all for 
me." 

5425. SUFFERING, Contempt for. Leopold (the 
Austrian Crusader) had stuff in him too. Falling 
with his horse I think in some siege or other, he 
had got his leg hurt, which hindered him fighting. 
Leg could not be cured : " Cut it off, then ! " said 
Leopold. This also the leech could not do, durst 
not, and would not, so that Leopold was come 
quite to a halt. Leopold ordered out two squires, 
put his thigh upon a block, the sharp edge of an 
axe at the right point across his thigh. "Squire 
first, hold that axe ; steady ! Squire second, smite 
you on it with forge-hammer, with all your strength, 
heavy enough ! " Squire second struck heavy 
enough, and the leg flew off ; but Leopold took 
inflammation, died in a day or two, as the leech 
had predicted. — Carlyle (condensed). 

5426. SUFFERING, Discipline of. We tell the 
surgeon to hurt us that we may live. Physical 
vitality is often undermined unconsciously. To 
avert that process by a pang, by a period of needful 
and saving agony, we account a blessing. After 
the first stages of suffocation, the drowning, on 
their own testimony, pass into a state of insensibility 
to suffering, or even, as many maintain, of positive 
and exquisite pleasure. Adam Clarke, who went 
through it, says, in his autobiography, it was like 
being borne gently through the most luxurious 
tropical verdure, — the keenest enjoyment. And 
when this swift, easy passage to destruction is 
interrupted, and friendship applies restoratives, 
there are spasms, tortures; the sufferer begs to be 
let alone, to die. It is not otherwise with the 
spiritual sensibilities. It is their coming back from 
death to life that makes distress. But no wise 
man, only the demented man, regrets that distress. 
Paul, with his singular exactness of expression, says 



SUFFERING 



( 570 ) 



SUFFERINGS 



that the sorrow that is unto life the price of living 
for ever needeth not to be repented of, not to be 
sorrowed for. The pain that rescues life is a good. 
—Huntington. 

5427. SUFFERING, Fellowship of. A dear, 
suffering Christian on a bed of sickness, which has 
now proved the portal of heaven, shrank for a while 
from the prospect of prolonged anguish which opened 
before her. In the vision of the morning there 
appeared to her a minute crown twined here and 
there with thorns, and by the side of this tiny ensign 
of the Saviour's deep, abounding love lay another 
crown, composed wholly of thorns, large, murderous 
spines, such as doubtless composed the wreath of 
painful mockery that bound the brow of the holy 
Son of God. " I thought," said she, " the angels 
might have brought it ; for some One seemed to say, 
pointing to the large heavy crown, • I ivore this for 
thee ; wear thou thine for me ; ' " and meekly she 
bent her head, and wore the wreath, and now she 
has laid it by for the crown for which she waits. — 
Anna Shipton. 

5428. SUFFERING for Christ, not to be feared. 

When Richard Cameron, a noble Scotch martyr, 
had fallen mortally wounded on Airdsmoss, he said, 
"I am dying, happy — happy ; and if I had a thou- 
sand lives, I would willingly lay them all down one 
after another for Christ. Oh ! He is near me ; I 
think I see Him ! I am just coming, Lord Jesus." 
And he added, " Tell my parents not to weep, but 
continue steadfast in the faith, and not to fear a 
suffering lot for Christ." 

5429. SUFFERING, Influence of. Suffering 
humanises us. In that beautiful German story, 
•'Undine," a wild, weird, soulless water-sprite is 
transformed into a sweet, gentle child of earth, 
endowed with all the mysteries of life, and death, 
and immortality by the simple power of love. Mr. 
Hawthorne has followed out the same idea in his 
"Marble Faun," where the gay and rollicksome 
Donatello, a creature who in some way seems to 
have been preserved from "our Adam's taint and 
woe," possessed of a paradisial innocence and sim- 
plicity, is by a great crime made kin to mankind 
and heir to the fearful responsibilities and destinies 
of our fallen race. But neither love nor crime so 
bring us into fellowship with our kind as suffering. 

5430. SUFFERING, Perfect "through. " Unac- 
countable this ! " said the Wax, as from the flame 
it dropped melting upon the Paper beneath. " Do 
not grieve," said the Paper ; " I am sure it is all 
right." "I was never in such agony !" exclaimed 
the Wax, still dropping. "It is not without a 
good design, and will end well," replied the Paper. 
The Wax was unable to reply at once, owing to a 
strong pressure ; and when it again looked up it 
bore a beautiful impression, the counterpart of the 
seal which had been applied to it. "Ah ! I com- 
prehend now," said the Wax, no longer in suffering. 
" I was softened in order to receive this lovely 
durable impress. Yes ; I see now it was all right, 
because it has given to me the beautiful likeness 
which I could not otherwise have obtained." 

5431. SUFFERING, rendered painless. Liv- 
ingstone, the traveller, describes in one of his letters 
his experience when he was struck down by a lion. 
It has been supposed that it must be a terrible 
experience to be in the clutches of a lion and about 



to be destroyed ; but he testifies that, when he was 
set upon and borne down by a lion's spring, and 
seized in his jaws, and dragged by him, from the 
moment that he was struck by the lion's paw all 
fear and all trouble left him. It was a dream of 
peace with him. His intellect remained, and he 
supposed that he was about to be killed ; but he 
seemed to be under a magnetic charm until some 
time after he was rescued by the fidelity of one of 
his attendants, and the lion was driven off. He 
says that when he was in the clutches of the lion 
he was in a state of perfect peace. It seemed as 
though there was a provision by which, under the 
influence of magnetism or mesmerism, or something 
of the sort, the suffering was taken away from the 
prey while it was in the jaws of the devourer. And 
that which he found to be true in the case of a 
literal lion thousands of men have felt in the 
moral kingdom. When the lion they feared in the 
way set upon them, God either stopped his mouth 
or rendered the stroke of his paw painless. — Beecher. 

5432. SUFFERING, the common lot. The 

Mexicans say to their new-born offspring, " Child, 
thou art come into the world to suffer. Endure and 
hold thy peace." — Longfellow. 

5433. SUFFERING, true service. Old Betty 
was converted late in life, and though very poor, 
was very active. She visited the sick ; out of her 
own poverty she gave to those who were still 
poorer ; collected a little money from others when 
she could give none of her own, and told many a 
one of the love of the Saviour. At last she caught 
cold and rheumatism, and lay in bed month after 
month, pain-worn and helpless. A good minister 
went to see her, and asked if, after her active 
habits, she did not find the change very hard to 
bear. " No, sii-, not at all. When I was well I 
used to hear the Lord say day by day, ' Betty, go 
here ; Betty, go there ; Betty, do this ; Betty, do 
that ; ' and I used to do it as well as I could ; and 
now I hear Him say every day, Betty, lie still and 
cough.' " — James Hamilton, D.D. 

5434. SUFFERINGS, and everlasting joy. In 

the year 1542 the brother, Leonard Bernkop, was 
apprehended, on account of the faith, at Salzburg. 
Many attempts were made to draw him away ; but 
as he continued steadfast in the strait and narrow 
way of God's truth, and no hope remained of his 
forsaking it, they pronounced sentence of death 
upon him. He was led to the place of execution, 
and a fire made on one side of him, so that he was, 
as it were, roasted ; but he cleaved fast to the Lord. 
He said to the bloodhounds and the servants of the 
executioner, " This side is roasted enough ; turn me 
round. Through the power of God, the suffering I 
feel is but little, and it is light compared vrith ever- 
lasting joy" He thus obtained the victory over the 
beast and his image, the abomination of desolation 
and his mark ; and rather than receive his mark, 
or do aught contrary to God, his Heavenly Father, 
he suffered his body, after the example of the valiant, 
God-fearing seven sons, to be roasted and broiled 
by the fire, which could in no wise separate him 
from the love of God. Therefore shall his hand 
receive the harp of God, and with all the conquerors 
in the faith, who have come through great tribula- 
tion, his mouth shall be filled with laughter and 
his tongue with praise. He shall sing the new song 
with the servants of God, and the song of the Lamb ; 



SUFFERINGS 



( 57i ) 



SUNLIGHT 



yea, the Almighty God shall they behold through 
the ages of eternity. — The Bloody Theatre ; or, The 
Martyr's Mirror. 

5435. SUFFERINGS, concealed. Students of 
Heine's works and of Heine's life remember the 
beautiful relation that always existed between 
mother and son. In all literature there is perhaps 
nothing more touching than the heroic deception 
by which for eight mortal years of agony the poet 
managed to keep his mother in ignorance of his suffer- 
ings. Those " merry letters " written from that 
bed where, as Theophile Gautier says, " the living 
poet lay like a dead man nailed into his coffin," who 
can think of them unmoved ? — Literary World. 

5436. SUFFERINGS, Difference in. To give 
strength in suffering is the peculiar glory of Christ. 
St. Felicitas, being seized with the pangs of child- 
birth while she lay in prison awaiting the hour of 
martyrdom, filled the prison with her moans. One 
who stood by said, " If you cry thus now, what will 
you do when being torn by the wild beasts ? " 
" What I now suffer," she replied, " I suffer for 
nature ; but when I am with the lions / shall suffer 
for Christ/" — The Christian Family. 

5437. SUFFERINGS, for Christ. Jan Claeson 
now ascended the scaffold, and spoke to the people 
in plain and distinct language — "Hear, citizens of 
Amsterdam ; know that I do not suffer as a thief 
or a murderer, or because I have sought the goods 
of others, or another's blood ; nor think ye that I 
justify or exalt myself, but I come as the prodigal 
son, and stand alone on the pure Word of God." 
The executioner now laid him bare on his breast ; 
Jan Claeson, turning himself round, exclaimed with 
a loud voice, " Lord, forsake me not now, nor in 
eternity. O Lord, Thou Son of David, receive 
my spirit." — The Bloody Theatre; or, The Martyr s 
Mirror. 

5438. SUFFERINGS, Heroic bearing of. Strange 
and sometimes pathetic are the ways of those royal 
households of which only the cold stately splendour 
meets the eye. How few, seeing the Empress of 
Germany fulfilling all the duties of her station, 
every inch a queen, would guess that for eighteen 
months, since her accident, she has been racked 
with almost intolerable pain. Unable to walk or 
leave her chair at first, she had herself carried once 
a week to the hospitals she has founded, where 
she dispensed consolation, advice, and commands. 
Every Sunday, well or ailing, she attends divine 
service, not in her private chapel or oratory, but in 
one of the public churches. . . . Those who see her 
covered with priceless jewels, robed in her purple 
mantle fringed with heavy sables, do not realise 
that the regal train, intentionally thrown over her 
feet, hides the maimed, tortured limb as effectually 
as her sufferings are concealed under her smiles. — 
Christian World Family Circle {condensed). 

5439. SUFFERINGS of Christ, Sympathy with. 

An intimate friend of Handel's called upon him 
just as he was in the middle of setting the words 
of "He was despised" to music, and found the 
great composer sobbing with tears, so greatly had 
this passage and the rest of his morning's work 
affected the master. — Musical Anecdotes. 

5440. SUFFERINGS, Reward of. Agrippa, grand- 
son of Herod the Great, once expressed a desire that 



his friend Caligula might soon come to the throno 
Old Tiberius, the reigning monarch, felt such a wish, 
however flattering to Caligula, to be so little kindly to 
himself that he threw the author of it into a loath- 
some dungeon. But the very day Caligula reached 
imperial power Agrippa was released. The new 
Emperor gave him purple for his rags, tetrarchies 
for his narrow cell, and carefully weighing the gyves 
that fettered him, for every link of iron bestowed on 
him one of gold. Think you that day Agrippa 
wished his handcuffs and his leg-locks had been 
lighter? Will Jesus forget the well-wishers of 
His Kingdom, who, for His sake, have borne the 
burden and wore the chain? His scales will be 
forthcoming, and assuredly those faithful in great 
tribulation shall be beautified with greater glory. — 
S. Coley. 

5441. SUFFERINGS, Teaching from. In the 

"Sentimental Journey" Sterne depicts a poor 
negress in a butcher's shop flipping the flies off 
the meat with gentleness and care, and remarks, 
"She had suffered persecution and learned mercy." 

5442. SUN, Worshipping the. An Armstrong 
gun fires a bullet at the rate of four hundred yards 
a second. At this rate it would take thirteen year3 
to reach the sun, and the sound of the explosion 
would reach it half a year later. In other words, 
those men who worshipped the sun and raised their 
voices in prayer to him, if their voices could have 
been heard, and there was an atmosphere by which 
the sound of their voices could reach him, in thirteen 
and a half years would have reached their god. 
Feeling is conveyed along the nerves ten times 
slower than sound travels. If, therefore, an infant 
was born having an arm of the inconvenient length 
of 91,000,000 miles, so as to reach the sun, and if 
in the cradle he were to stretch out his arm and 
touch the sun, the infant might grow the seventy 
years allotted to him, but he would never be con- 
scious of the fact that his fingers were burned. He 
would live one hundred and thirty-five years before 
that would be suspected. — Prof. Proctor. 

5443. SUNDAY, a true rest. Few trains of 
logic, however ingenious and fine, have given me 
so much pleasure — and yet a good argument is, 
among dainties, one of the daintiest — very few have 
so much pure truth in them as the exclamation, 
" How good it was of God to put Sunday at one 
end of the week ! For if He had put it in the 
middle, He would have made a broken week of it." 
— Julius C. Bare. 

5444. SUNDAY-SCHOOL teacher, Use of. Pre- 
sident Harrison taught, for several years, in a 
Sabbath-school on the banks of the Ohio. The 
Sabbath before he left home for Washington, to 
assume the duties of chief magistrate of the nation, 
he met his Bible-class as usual ; and his last counsel 
on the subject to his gardener, at Washington, it 
may be hoped, will never be forgotten by the nation. 
When advised to keep a dog to protect his fruit, 
he replied, " Rather set a Sunday-school teacher to 
take care of the boys." 

5445. SUNLIGHT. Health-giving properties of. 

It is with trees just as it is with men. A forest- 
grown tree ; a tree that is not sound from top to 
bottom ; a tree that has not grown, and become 
seasoned, as it were, in the sun, is never so tough, 
is never so elastic, is never such good timber, as a 



SUN 



( 572 ^ 



SYMPATHY 



pasture -grown tree. Pasture-grown oak brings a 
higher price in the navy-yards, because it is stronger 
and more enduring for being grown in the sunlight. 
And what is true of timber is just as true of men. 
Sunlight men, who have lived in the sun, are sturdier 
than men who are deprived of the sunlight. And 
statistics show that men who live in north rooms, 
in rooms facing the north, in any street, are more 
addicted to illness than men who live in rooms 
facing in the other direction. It seems as though 
this was carrying things too far. Not at all. Sta- 
tistics show that among men in unsunned quarters 
of barracks or hospitals there is some twenty per 
cent, more mortality than in quarters where the 
sun rests the greater part of the day. The fact is, 
the best medicine in the world is sunlight. The 
best doctor is the sun, and he does not charge 
anything for giving the medicine either. There 
is nothing better for health than the sun. And 
there is nothing worse for health than the want of 
the sun. — Beecher. 

5446. SUN. Return of. To-day, blessed be the 
Great Author of Light ! I have once more looked 
upon the sun. ... It was a Sunday act of wor- 
ship. I started off at an even run, and caught him 
as he rolled slowly along the horizon and before he 
sank. It is the third sun I have seen rise for a 
moment above the long night of an Arctic winter. 
— Dr. Kane. 

5447. SUPERFLUITIES, in life. Diogenes 
walked on a day, with his friend, to see a country 
fair, where he saw ribbons, and looking-glasses, and 
nut-crackers, and fiddles, and hobby-horses, and 
many other gimcracks ; and having observed them, 
he said to his friend, " Lord, how many things are 
there in this icorld of which Diogenes hath no need I " 
— Izaalc Walton. 

5448. SUPERSTITION, and guidance. Charles 
II., when about to flee his kingdom, consulted by a 
female agent, an astrologer, to ascertain where he 
thould seek refuge. — Little's Historical Lights. 

5449. SUPERSTITIONS, Gross and ignorant. 

Hospinian (who wrote so successfully against the 
Popish ceremonies) was first convinced of the neces 
eity of such a work by the talk of an ignorant 
country landlord, who thought that religious frater- 
nities were as old as the creation, that' Adam was a 
monk, and that Eve was a nun. 

5450. SURRENDER, must be complete. It is 

related in Roman history, that when the people of 
Collatia stipulated about their surrender to the 
authority and protection of Rome the question was 
asked, " Do you deliver up yourselves, the Collatine 
people, your city, your fields, your water, your 
bounds, your temples, your utensils, all things that 
are yours, both human and divine, into the hands 
of the people of Rome ? " And on their replying, 
" We deliver up all," they were received. — Harris. 

5451. SURRENDER, must be complete. At the 

battle of Port Donelson, when ready for the final 
assault, General Buckner, the Confederate com- 
mander, proposed an armistice to settle terms of 
capitulation. Grant wanted no armistice. He 
knew his advantage, and replied, "No terms but un- 
conditional and immediate surrender can be accepttd. 
I propose to move immediately upon your works." 
Buckner surrendered. — Little's Historical Lights. 



5452. SURRENDER, must be complete. Free- 
born Garretson, a Maryland farmer, riding home- 
ward through a lonely wood, was so agonised by the 
sense of sin that he dismounted and began to pray. 
His prayer, however, was for forbearance that he 
might yet delay till a "more convenient season." 
Resuming his ride, he was again arrested with an 
overpowering consciousness that "now is the accepted 
time, now is the day of salvation." " I threw," he 
says, " the reins of my bridle on the horse's neck, 
and putting my hands together, I cried out, 4 Lord, 
I submit I ' . . . The enmity of my heart was 
slain. . . . My soul was so exceedingly happy that 
it seemed as if I wanted to take wings and fly away 
to heaven." — Stevens {condensed). 

5453. SURRENDER, must be complete. A 

French officer, whose ship had been captured by 
the English, advanced towards Nelson and offered 
him his hand. " First give me your sword" said the 
admiral. 

5454. SUSPICION, Must be above. He (Ceesar) 
divorced the unfortunate Pompeia ; but he expressed 
no opinion as to the extent of her criminality, and 
he gave as his reason for separating from her, not 
that she was guilty, but that Cozsar's wife must be 
above suspicion. — Froude. 

5455. SUSPICIONS, Foolish. Diderot'wrote a 
work in which he said that people who are born blind 
have some ideas different from those who are possessed 
of their eyesight. This assertion is by no means im- 
probable, and it contains nothing by which any one 
need be startled. The men, however, who then 
governed France, discovered in it some hidden dan- 
ger. Diderot, for having hazarded this opinion, 
was arrested, and without even the form of a trial, 
was confined in the dungeons of Vincennes. — 
Buckle. 

5456. SYCOPHANCY, Illustration of. Niem- 
cewicz describes, in his "Notes of Captivity in 
Russia," during the closing decade of the eighteenth 
century, the extreme perplexity of the courtiers at 
what he styles the " imperfect death " of the Em- 
press Catherine, who for so long a time lay motion- 
less, " except the abdomen, which still continued to 
heave." The courtiers were in the presence of two 
sovereigns, of whom the one was, a few hours ago, 
mistress of their fortunes and life, and might perhaps 
yet recover, because she still moved ; the other, the 
Grand-Duke, in the vigour of life and health, was 
already touching with the end of his fingers the 
sceptre which he would very probably hold firmly 
and long. Now zeal or indifference for one or the 
other might equally compromise them, and prove 
equally dangerous. " In this cruel dilemma, they 
took the abdomen of their sovereign as a compass 
to guide their actions and movements. It moved 
with force — they quickly surrounded the bed, and 
uttered mournful lamentations ; its motion began 
to slacken, and still more quickly, with an air half 
joyful, half respectful, they hurried to surround 
the Grand-Duke. This manoeuvring of fear and 
flattery lasted during thirty hours without inter- 
mission, as the abdomen did not cease to move 
until twelve o'clock on the following morning, when 
the immortal Catherine died for good and all." — 
Francis Jacox. 

5457. SYMPATHY, a stimulus. You have all 
seen the account printed so many times of the fire- 



SYMPATHY 



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SYMPATHY 



man going up the burning building. You remember 
there was a child seen up in the fourth story. The 
flames had already got around the staircase, and it 
was supposed that everybody was taken out, when 
away up in the fourth story was discovered a little 
child crying for help. What could be done ? No 
one dared venture up the burning building. The 
walls were almost ready to fall. At last a bold, 
courageous fireman put up his ladder, and started 
up for the child ; but when he got to the second 
story the flames were so hot that he wavered and 
seemed about to come down. If he did the child 
must perish. Some one in the crowd happened to 
think, and cried out, " Cheer him ! " And cheer 
upon cheer went up ; and up the ladder he went, 
and brought down the child. — Moody. 

5458. SYMPATHY, Controlling influence of. 

It was a matter of common remark that when 
Mendelssohn conducted a perfectly sympathetic 
band he would at times almost cease to move the 
baton. Then, with his head a little on one side, 
himself listening like one entranced, his spirit alone 
seemed to sway the musicians, who followed every 
inflection, vibrating to every pulse of his meaning, 
as though he had placed them under some strange 
kind of magnetic control. — H. R. Haweis. 

5459. SYMPATHY, Freaks of. Napoleon could 
look with perfect composure upon the carnage of the 
field of battle^ and order movements without the 
tremor of a nerve which he knew must consign 
thousands to a bloody death ; but when some one 
fell overboard his sj'mpathies were aroused to the 
highest degree. — Little's Historical Lights. 

5460.. SYMPATHY, how learnt. The story goes 
that Harry the Eighth, wandering one night in the 
streets of London in disguise, was met at the bridge- 
foot by some of the Watch, and not giving a good 
account of himself, was carried off to the Poultry 
Compter, and shut up for the night without fire or 
candle. On his liberation he made a grant of thirty 
chaldrons of coals and a quantity of bread for the 
solace of night prisoners in the Compter. Experience 
brings sympathy. Those who have felt sharp afflic- 
tions, racking doubts, and violent temptations will 
be zealous in consoling those in a similar condition. 

5461. SYMPATHY, Influence of. The Rev. H. 
C. Trumbull, preacher to the inmates of a prison, 
said that the only difference between himself and 
them was owing to the grace of God. Afterwards 
one of the prisoners sent for him, and asked, "Did 
you mean what you said about sympathising with 
us, and that only the help of God made you differ 
from us ? " Being answered in the affirmative, the 
prisoner said, "I am here for life ; but I can stay 
here more contentedly now that I know I have a 
brother out in the world." The prisoner behaved 
so well that he was pardoned. He died in the last 
war, thanking God to the last for the preacher's 
words of sympathy. 

5462. SYMPATHY, Law of. When I stood in 
Germany, in the midst of a foreign people, hearing 
a foreign tongue not one word of which I could 
understand, and seeing the affairs of the people go 
on round about me, I felt how utterly I was dis- 
connected from human life, how I stood apart from 
it, and how the tide of sympathy that evidently was 
flowing was not for me. Nor could I intrude into 
it, or get any lodgment in it. If in this world a 



man cannot speak the language of men, he will 
stand outside of mankind in spite of all that he can 
do. — Beecher. 

5463. SYMPATHY, may be aroused in the 
vilest. I am somewhat pleased when I occa- 
sionally hear of a brother's being locked up by the 
police, for it does him good, and it does the people 
good also. It is a fine sight to see the minister of 
the gospel marched off by the servant of the law ! 
It excites sympathy for him, and the next step is 
sympathy for his message. Many who felt no 
interest in him before are eager to hear him when 
he is ordered to leave off, and still more so when 
he is taken to the station. The vilest of mankind 
respect a man who gets into trouble in order to do 
them good, and if they see unfair opposition excited 
they grow quite zealous in the man's defence. — 
Spurgeon. 

5464. SYMPATHY, mutual in distress. At St. 

Helena Napoleon found a negro slave, a gardener, 
in whose history he became deeply interested. He 
was a Malay Indian, of prepossessing appearance, who 
had been stolen from his native land by a British 
vessel. The captive Emperor's sympathies were 
deeply moved by the old man's story. Poor Toby 
became much attached to the Emperor. They were 
fellow-captives. — A bbott (condensed). 

5465. SYMPATHY, One reason of want of. In 

a railway carriage I once saw a poor man with 
his leg placed upon the seat. An official happen- 
ing to see him in this posture, remarked, "Those 
cushions were not made for you to put your dirty 
boots on." As soon as the guard was gone the 
man put up his leg again, and said to me, " He has 
never broken his leg in two places, I am sure, or 
he would not be so sharp with me." When I have 
heard brethren who have lived at ease, enjoying 
good incomes, condemning others who are much 
tried, because they could not rejoice in their fashion, 
I have felt that they know nothing of the broken 
bones which others have to carry throughout the 
whole of their pilgrimage. — Spurgeon. 

5466. SYMPATHY, ought to be rightly directed. 

During one of the visits which Whitefield paid to 
Edinburgh an unhappy man was executed in that 
neighbourhood. Mr. Whitefield mingled with the 
crowd that was collected to see the execution, and 
was struck with the solemnity and decorum which 
were observable on so awful an occasion. His 
appearance, however, drew the eyes of all upon him, 
and raised a variety of opinions as to the motive 
which induced him to join the multitude. The 
next day being Sunday, he preached to a very large 
congregation near the city, and in the course of his 
sermon reverted to the scenes of the preceding day. 
" I know," said he, "that many of you will find it 
difficult to reconcile my appearance yesterday with 
my character. Many of you, I know, will say that 
my moments would have been better employed in 
praying for the unhappy man than attending him 
to the fatal tree ; and that, perhaps, curiosity was 
the only cause that converted me into a spectator 
on that occasion. Those who ascribe that unchari- 
table motive to me are under a mistake. / went as 
an ohservev of human nature, and to see the effect 
that such an example would have on those who 
witnessed it. I watched the conduct of those who 
were present on that awful occasion, and I was 
highly pleased with their demeanour, which has 



SYMPATHY 



( 574 ) 



SYMPATHY 



given me a very favourable opinion of the Scottish 
nation. Your sympathy was visible on your coun- 
tenances, particularly when the moment arrived 
that your unhappy fellow-creature was to close his 
eyes on this world for ever ; and then you all, as if 
moved by one impulse, turned your heads aside and 
wept. Those tears were precious, and will be held 
in remembrance. How different it was when the 
Saviour of mankind was extended on the cross ! 
The Jews, instead of sympathising in His sorrows, 
triumphed in them. They reviled Him with bitter 
expressions, with words even more bitter than the 
gall and vinegar they handed Him to drink. Not 
one, of all that witnessed His pains, even turned 
his head aside in pity ; no, not even in the last 
pang. Yes, my friends, there was one : that glori- 
ous luminary (pointing to the sun) veiled his bright- 
ness, and travelled on his course in tenfold night." 

5467. SYMPATHY, Personal. My father said 
to me, when I was a little boy, " Henry, take these 
letters and go down to the post-office with them." 
I was a brave boy, and yet I had imagination. 
And thousands of people are not so cowardly as you 
think. Persons with quick imaginations and quick 
sensibility people the heavens and the earth, so that 
there are a thousand things in them that harder 
men do not think of and understand. I saw behind 
every thicket some shadowy form ; and I heard 
trees say strange and weird things ; and in the dark 
concave above I could hear flitting spirits. All 
the heaven was populous to me, and the earth was 
full of I know not what strange sights. These 
things wrought my system to a wonderful tension. 
When I went pit-a-pat along the road in the dark 
I was brave enough ; and if it had been anything 
that I could have seen, if it had been anything that 
I could have fought, it would have given me great 
relief ; but it was not. It was only a vague outly- 
ing fear. I knew not what it was. When father 
said to me, " Go," I went ; for I was obedient. I 
took my old felt hat and stepped out of the door ; 
and Charles Smith (a great thick-lipped black man 
who worked on the farm, and who was always 
doing kind things) said to me, "Look here, I will go 
with you.'" Oh ! sweeter music never came out of 
any instrument than that. The heaven was just as 
full, and the earth was just as full, as before ; but 
now I had somebody to go with me. It was not 
that I thought he was going to fight for me. I did 
not think there was going to be any need of fight- 
ing, but I had somebody to lean on ; somebody to 
care for me ; somebody to help and succour me. 
Let anything be done by direction, let anything 
be done by thought or rule, and how different it 
is from its being done by personal inspiration ! — 
Beecher. 

5468. SYMPATHY, Power of. An eminent 
clergyman sat in his study, busily engaged in pre- 
paring his Sunday sermon, when his little boy toddled 
into the room, and holding up his pinched finger, 
said, with an expression of suffering, "Look, pa, 
how I hurt it ! " The father, interrupted in the 
middle of a sentence, glanced hastily at him, and 
with the slightest tone of impatience, said, " I can't 
help it, sonny. " The little fellow's eyes grew bigger, 
and as he turned to go out, he said in a low voice, 
" Yes, you could ; you might have said, * Oh/'" 

5469. SYMPATHY, Power of. A fallen girl of 
New York, called Wild Maggie, had frequently at- 



tended the services of the city missions, and Mr. 
M., the superintendent, had obtained considerable 
influence over her, but not sufficient to lead her to re- 
formation. After being missing for some time, Mr. 
■ M. heard that she was in the Bellevue Hospital, 
| dying of consumption. He visited her several times, 
to her great joy. The last time, a little before her 
death, both conversed as if they should see each 
other no more. "Mr. M., I'm dying!" she said. 
"I shall never see you again. Would you — be 
willing — to stoop down — and kiss — my forehead ? " 
" Most certainly, my child," was the reply ; and he 
reverently kissed the face of the dying girl. " Thank 
God ! " said she ; " if men on earth can so forgive, 
why should I not trust my Father which is in heaven ? " 
—Rev. A. C. Roe. 

5470. SYMPATHY, Power of. When the Queen 
beheld this venerable man approach, and thought on 
all he had deserved and all he had suffered (he had 
been sent back to Spain in irons), she was moved 
to tears. Columbus had borne up firmly ; but he 
possessed strong and quick sensibilities. When he 
found himself thus Icindly received his long-surpressed 
feelings burst forth ; he threw himself on his knees, 
and for some time could not utter a word for the 
violence of his tears and sobbings. — Washington 
Irving {condensed). 

5471. SYMPATHY, Secret of want of. Johnson, 
whose robust frame was not in the least affected by 
the cold, scolded me, as if my shivering had been a 
paltry effeminacy, saying, " Why do you shiver ? " 
Sir William Scott, of the Commons, told me that 
when he complained of a headache in the post-chaise, 
as they were travelling together to Scotland, Johnson 
treated him in the same manner. At your age, 
sir, I had no headache." It is not easy to make 
allowance for sensations in others which we ourselves 
had not at the same time. — Boswell. 

5472. SYMPATHY, Sentimental. Haroun Al 
Raschid opened a volume of poems and read — 
" Where are the kings, and where are the rest 
of the world ? They are gone the way which thou 
shalt go. 4 O thou who choosest a perishable 
world, and callest him happy whom it glorifies, 
take what the world can give thee, but death is 
at the end ! ' And at these words he who had 
murdered Yahia and Barmecides wept aloud." — 
Southey. 

5473. SYMPATHY, Strength of. When Lord 
Cardigan had come back to England he was one 
day at Windsor Castle. He took two of the young 
princes in his lap. One of them said to him, " You 
must hurry back to Sebastopol and take it, or else it 
will kill mamma." 

5474. SYMPATHY, Thankfulness for, avoided. 

He (Robert Hall), in seasons of affliction, would 
remarkably identify himself with those who most 
needed sympathy. He rather avoided than sought 
expressions of thankfulness ; and sometimes, when 
he became oppressed by them, would hastily say, 
Thank you, thank you ; you have said more than 
enough ; remember, God has sent into the world 
a more powerful and noble sentiment than even 
gratitude." — Dr. Olinthus Gregory. 

5475. SYMPATHY, the result of suffering. I 

had just a few weeks before buried a beloved 
daughter, the light of the household, and the darling 



SYMPATHY 



( 575 ) 



TACT 



of all in it, and had gone to attend a meeting of 
Synod, where an honoured minister, who had been 
through the same trial oftener than once before, came 
up to me and took me by the hand, and said to me, 
with a reference to my sorrow, " By these things men 
live,'' That was all ; bat each successive year since 
then has given a new verification of his words. — 
W. M. Taylor, D.D. 

5476. SYMPATHY, True. One day a cat's-meat 
man stopped his barrow before the office of the 
" British Workman," and touching his cap to the 
editor, wished to speak with him about the poor 
people in Lancashire. (It was the time of the 
cotton famine.) And he spoke, as literally as can 
be remembered, in this fashion : — "Ye see, sur, me 
and my missus we've been thinkin' and talkin' a 
good bit about them poor men and women as is 
sufferin' so much down in Lank'shur, and we wants 
to do summat to help 'em. Well, ye see, I sells 
ca's meat, and some time syn I 'tracted for a lot 
on't for so much a pound ; but it's riz, and I gets 
more for it in consequence. So I says to my wife, 
and says she to me, ' We'll give the difference to the 
Lank'shur suff'rers ; ' and that's what I come for, to 
ask you to send them this here half-sovereign, as is 
the difference this last week just gone." . . . Once 
a week for a considerable period he halted his barrow 
at the editor's office and deposited his half-sovereign, 
the extra profit of what he had sold at the advanced 
rate. — Elihu Burritt. 

5477. SYMPATHY, True. When I was in Eng- 
land I heard several pleasant anecdotes of the 
Queen and her family from a lady who had received 
them from her friend, the governess of the royal 
children. This governess, a very interesting young 
lady, was the orphan daughter of a Scottish clergy- 
man. During the first year of her residence at 
Windsor her mother died. When she first received 
the news of her mother's serious illness she applied 
to the Queen to be allowed to resign her situation, 
feeling that to her mother she owed even a more 
sacred duty than to her Sovereign. The Queen, 
who had heen much pleased with her, would not 
hear of her making this sacrifice, but said, in a tone 
of the most gentle sympathy, " Go at once to your 
mother, child ; stay with her as long as she needs 
you, and then come back to us. Prince Albert and 
I will hear the children's lessons ; so, in any event, 
let your mind be at rest in regard to your pupils." 
The governess went, and had several weeks of sweet, 
mournful communion with her dying mother. . . . 
A year went by ; the first anniversary of her great 
loss dawned upon her, and she was overwhelmed 
as never before by the utter loneliness of her grief. 
. . . Every morning before breakfast, which the 
elder children took with their father and mother in 
the pleasant crimson parlour looking out on the 
terrace at Windsor, her pupils came to the school- 
room for a brief religious exercise. This morning 
the voice of the governess trembled in reading 
the Scriptures of the day. Some words of Divine 
tenderness were too much for her poor, lonely, 
grieving heart — her strength gave way, and laying 
her head on the desk before her, she burst into 
tears, murmuring, " O mother, mother ! " One 
after another the children stole out of the room, 
and went to their mother to tell her how sadly 
their governess was feeling ; and that kind-hearted 
monarch, exclaiming, " Ob, poor girl ! it is the 



anniversary of her mother's death," hurried to the 

schoolroom, where she found Mis3 struggling 

to regain her composure. " My poor child ! " she 
said, " I am sorry the children disturbed you this 
morning. I meant to have given orders that you 
should have this day entirely to yourself. Take it 
as a sad and sacred holiday — / vnU hear the lessons 
of the children." And then she added, " To show 
you that I have not forgotten this mournful anni- 
versary, I bring you this gift," clasping on her arm 
a beautiful mourning bracelet, with a locket for her 
mother's hair, marked with the date of her mother's 
death. What wonder that the orphan kissed, with 
tears, this gift, and the more than royal hand that 
bestowed it. — Grace Greenwood. 

5478. TACT, in enforcing the gospel. As the 

priest (at a burial) was reading Mass, and the multi- 
tude were on their knees, a stranger (Gideon Ouseley) 
suddenly rode up. Dismounting, he knelt in the 
midst of the congregation with manifest solemnity. 
As the priest went on reading in a tongue of which 
the people knew not a word, the stranger caught up 
passage after passage, selecting, though unknown to 
his hearers, those portions which conveyed directly 
Scriptural truth or solemn warning. He suddenly 
turned the words from Latin into Irish, and repeated 
aloud after the priest. Then, with deep feeling, he 
cried at the end of each passage, 11 Listen to that/" 
The priest seems to have been overwhelmed and 
awed, and the people completely melted. When 
the Mass was ended, and all rose up, Mr Ouseley, 
with a face beaming with affection, urged upon the 
people the necessity of having their peace made xoith 
God, telling them that they must become reconciled 
to Him, and that it was possible so to do by real re- 
pentance and true faith in the Lord Jesus Christ. 
As he was taking his departure the crowd cried to 
the priest, " Who is that ?" " I do not know," said 
the priest ; " he is not a man at all ; sure he is an 
angel. No man could do what he has done." — Rev. 
W. Arthur, M.A. 

5479. TACT, in preaching. We have heard of 
an eccentric preacher who had a church member 
named Mark, in the habit of sleeping under the 
discourses of his pastor. One day, in the midst of 
his sermon, the preacher, being about to enunciate 
an important text, raised his voice, exclaiming, 
' Mark ! Mark ! Mark ! " The unfortunate church 
dreamer, taken suddenly in the depths of a profound 
nap, started bolt upright, in the midst of the congre- 
gation, at the call, when the preacher continued, 
'* Mark the perfect man, and behold the upright, 
for the end of that man is peace ! " — Cyclopaedia of 
Anecdotes. 

5480. TACT, Victory of. The Rev. Edward 
Irving, the popular minister of the National Scotch 
Church in London, once managed to inveigle into 
his church, by talking to him about leather, a cob- 
bler who professed infidelity. Irving's father was 
a tanner, and his acquaintance with leather was of 
old standing. "What do ye ken about leather?" 
was the first word from the cobbler that indicated 
a breach in his impregnable disdain of the clergy. 
As the discourse advanced the shoemaker exclaimed, 
" Odds ! you are a decent kind of a fellow ? Do you 
preach ? " Finally he was induced to go to church, 
and he defended himself for so doing by pronouncing 
the opinion on Irving — "He's a sensible mon — he 
kens about leather." 



TAKE 



c 576 ) 



TEMPER 



5481. TAKE,— in the Bible. When I was in 
Glasgow a lady said to me, " Mr. Moody, you talk 
about 'taking,' as if all you had to do was to take. 
Is that in the Bible ? " I said, " Yes ; I do not 
make up texts. There are plenty of texts in the 
Bible ; and if I lived to be as old as Methuselah 
I could find enough texts." "Well," she said, "I 
should like to find it." I said, " Why, the book is 
healed up with it." "Well, I wish you would 
show it to me." I said, " Turn to the last chapter 
of the Revelation, and the seventeenth verse : ' And 
the Spirit and the bride say, Come. And let Mm that 
hearcth say, Come. And let him that is athirst come. 
And whosoever will, let him take the water op 
life freely.' " " Well," she said, " I never noticed 
that before." I said, " That is a good thing to notice. 
John is in the Spirit on the Lord's Day, and God 
said to him, ' You write these things to the Churches.' 
So he took up his pen and began to write, and he 
kept on writing, writing, writing, and before be 
closed the book he put in one invitation so broad 
that no one can think he has been left out." — 
Moody. 

5482. TALK, Idle. There is a little machine 
known as " the Phonograph " which is able to 
catch the wave-motion of the air when any one 
speaks and record it, so that at any time after- 
wards the words of the speaker may be reproduced. 
Just think of bottling up all your careless, idle talk, 
and keeping it against you. Would you be willing ? 
—Mrs. Kennedy. 

5483. TALENT, may be misdirected. He 

{Alexander the Great) despised certain trifling 
feats of dexterity that were of no use. Much 
admiration was lavished on a man who employed 
himself very earnestly in throwing small peas 
through the eye of a needle, which he would do 
at a considerable distance, and without once miss- 
ing. Alexander, seeing him thus engaged, ordered 
him, as we are told, a present suitable to his employ- 
ment — a basket of peas. — Rollin. 

5484. TASK-WORK, Danger in doing. We 

trace the fate of all task-work in the history of 
Poussin, when called on to reside at the French 
court. Labouring without intermission, sometimes 
on one thing and sometimes on another, and hurried 
on in things which required both time and thought, 
he saw too clearly the fatal tendency of such a life, 
and exclaimed, with ill-suppressed bitterness, " If I 
stay long in this country I shall turn dauber like 
the rest here." — /. D' 'Israeli. 

5485. TEACHERS and ministers, Duty of. On 
Egypt's far-off soil, away from friends and home, 
just as the morning beams lit up the Eastern sky, 
an officer lay dying. With gallant daring he had 
led his followers through many a devious path, 
guided alone by the pale starlight of the heavens, 
until at last they reached the enemy ; and now the 
strife is over, but he is wounded, mortally ! As 
the general, his cheeks bedewed with tears, gazed 
down with sadness on his face, a sudden radiancy 
illumined for a moment the youth's countenance as, 
looking up to Wolseley, he exclaimed, " General, 
didn't I lead them straight ? " and so he died. " O 
brothers, when o'er our eyes there steals the film of 
death, and when the soul flits solemnly from time 
into eternity, may it be ours to say in truthful 
earnestness to Christ concerning those committed 



to our care, " We led our people straight ! " — Rev. 
Hugh D. Brown, B.A. 

5486. TEACHING, and living Christian doc- 
trines. In how quick a time a man can take round 
the hands of a watch when he has the key ! But who 
can tell the hour from that ? It is a different thing 
when slowly, moment by moment, the machinery 
within works them round so that every hour and 
every minute is marked correctly. So a man may 
run the whole round of Christian doctrines in speech, 
but it is not half so effective as when he lives and 
shows them forth day by day, and as events arise, 
in this difficult life of ours. — B. 

5487. TEETOTALER, how made. In a journey 
in Ireland in 1840, in an open car, the weather was 
cold, with a lashing rain. By the time we reached 
a small inn we were soaking with water outside, and 
as those days were days not of tea and toast, but of 
toddy-drinking, we thought the best way was to 
soak ourselves with whisky inside. Accordingly 
we rushed into the inn, ordered warm water, and 
got out tumblers of toddy. Out of kindness to our 
car-driver, we called him in. He was not very well 
clothed — indeed he rather belonged in that respect 
to the order of my ragged-school in Edinburgh. 
He was soaking with wet, and we offered him a 
good rummer of toddy. We thought that what was 
" sauce for the goose was sauce for the gander ; " 
but the car-driver was not such a gander as we, 
like geese, took him for. He would not taste it. 
" Why ? " we asked. " What objection have you ? " 
Said he, " Plase, your riv'rence, I am a teetotaler, 
and won't taste a drop of it." Well, that stuck in 
my throat, and went to my heart and (in another 
sense than drink, though !) to my head. Here 
was an humble, uncultivated, uneducated Roman 
Catholic carman, and I said, " If that man can deny 
himself that indulgence, why should not I, a Chris- 
tian minister ? " I remembered that ; and I have 
ever remembered it to the honour of Ireland. I 
have often told the story, and thought of the 
example set by the poor Irishman for our people to 
follow. I carried home the remembrance of it with 
me to Edinburgh. That circumstance, along with 
the scenes in which I was called to labour daily for 
years, made me a teetotaler. — Guthrie. 

5488. TEMPER, An irritable. The celebrated 
Mr. Fletcher of Saltoun was possessed of a very 
irritable temper. His butler intimated his intention 
of seeking another place, when Mr. Fletcher pro- 
ceeded gently to urge him to continue in his service. 
"I cannot bear your temper, sir," said the butler. 
" I am passionate, I confess," said Mr. Fletcher ; 
" but my passion is no sooner on than it is off." 
" Yes," rejoined the butler ; " but then it's no sooner 
off than it's on again ! " — Rev. Charles Rogers, 
LL.D. 

5489. TEMPER, and forgiveness. Philip of 

Macedon, at the close of an audience which he 
gave to some Athenian ambassadors, asked whether 
he could do them any service. " The greatest ser- 
vice thou couldst do us," said Demochares, "would 
be to hang thyself." Philip, though he perceived 
all the persons present were highly offended at these 
words, answered with the utmost calmness of temper, 
" Go, tell your superiors that those who dare make 
much use of insolent language are more haughty 
and less peaceably inclined than those who can for- 
give them." 



TEMPER 



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TEMPER 



5490. TEMPER, Command of. The Duke of 
Marlborough possessed great command of temper, 
and never permitted it to be ruffled by little things, 
in which even the greatest men have been occa- 
sionally found unguarded. As he was one day 
riding with Commissary Harriot it began to rain, 
and he called to his servant for his cloak. The 
servant not bringing it immediately, he called for it 
again. The servant, being embarrassed with the 
straps and buckles, did not come up to him. At last, 
it raining very hard, the Duke called to him again, 
and asked hitn what he was about, that he did not 
bring his cloak. " You must stay, sir," grumbles the 
fellow, "if it rains cats and dogs, till I can get at it." 
The Duke turned round to Marriot, and said very 
coolly, " Now I would not be of that fellow's temper 
for all the world." — Buck's Anecdotes. 

5491. TEMPER, Command of. It is related of 
the celebrated John Henderson that he had acquired 
such ascendency over his temper that his friends 
never beheld him otherwise than calm and collected. 
As he was distinguished for his scholastic attain- 
ments, a student of a neighbouring college was 
desirous of a private disputation with him. The sub- 
ject was selected, and they argued for some time in 
presence of friends with candour and moderation. 
But the student soon lost command of his temper, 
and at length perceiving that defeat was inevitable, 
he so far forgot the character of a gentleman as 
to throw a glassful of wine in Henderson's face. 
Henderson, without changing his countenance or 
varying his position, gently wiped his face, and 
very coolly replied, " That, sir, is a digression ; now 
for the argument." 

5492. TEMPER, Control of. When M. de Per- 
signy was French Minister of the Interior he re- 
ceived a visit one day from a friend. A warm 
discussion arose between them. Suddenly an usher 
entered and handed the Minister a note. On open- 
ing it he at once changed his tone of voice and 
assumed a quiet and urbane manner. Puzzled as 
to the contents of the note, and by the marked effect 
it had suddenly produced upon the Minister, his 
friend cast a furtive glance at it, when, to his 
astonishment, he perceived that it was simply a 
plain sheet of paper, without a scratch upon it ! 
More puzzled than ever, the gentleman took his 
leave, and proceeded to interrogate the usher, to 
whom he was well known, for he himself had been 
Minister of the Interior. "You have," said he, 
"just handed to the Minister a note, folded up, 
which had a most extraordinary effect upon him. 
Now, it was a plain sheet of paper, with nothing 
written upon it. What did it mean?" "Sir," 
replied the usher, " here is the explanation, which 
I must beg you to keep secret. My master is very 
liable to lose his temper. As he himself is aware 
of his weakness, he has ordered me, each time that 
his voice is raised sufficiently to be audible in the 
ante-room, without delay to place a sheet of paper 
in an envelope and take it to him. That reminds 
him that his temper is getting the better of him, 
and he at once calms himself. Just now I heard 
his voice rising, and immediately carried out my 
instructions." 

5493. TEMPER controlled, Argument from. 
The Kev. Henry Townley's early scepticism led 
him all through life to watch intently the currents 
of infidel opinion, and in his old age he held a 



public discussion with Mr. George Jacob Holyoake, 
which at the time excited much attention. At its 
close Mr. Holyoake observed that the temper and 
Christian courtesy of Mr. Townley had affected him 
more powerfully than all the arguments in favour 
of Chistianity he had ever listened to. 

5494. TEMPER, Humility on account of. I 

think it is Hugh Miller who relates that the diary 

of an old Scotch minister named M had in it, 

at a certain date, the following entry : — " Had a 

rippet with Mrs. M , for which I desire to be 

humble." " That was a good man^" said a lady 
who heard the story ; and I am quite inclined to 
adopt her opinion. It is better for ministers (and 
other men) not to have rippets with their wives ; 
but if they do occur, the next best thing to do is to 
be humble for them and ask forgiveness at once. 
— H. F. Hastings. 

5495. TEMPER, Important. The Adige at 
Verona appears to be a river quite broad and deep 
enough for navigation, but its current is so rapid 
as to make it quite unserviceable. Many men are 
so rash and impetuous, and at the same time so 
suddenly angry and excited, that their otherwise 
most valuable abilities are rendered useless for any 
good purpose. — Spurgeon. 

5496. TEMPER, Influence of. Mrs. Livingstone 
(the mother of the missionary) and Mrs. Byron (the 
mother of the poet) had each put into her hands one 
of nature's finest gems : the calm Christian temper 
of the one preserved hers for a life of almost un- 
qualified nobility ; the uncontrolled temper of the 
other made hers little better than a splendid wreck. 
— W. G. Blaikie, LL.D. 

5497. TEMPER, Mastery of. An Italian bishop, 
who had endured much persecution with unruffled 
temper, was asked how he attained to such a mas- 
tery of himself. " By making a right use of my 
eyes" said he. "I first look up to heaven, as the 
place whither I am going to live for ever. I next 
look down upon earth, and consider how small a 
space of it will soon be all that I can occupy or 
want. I then look round me, and think how many 
are far more wretched than I am." 

5498. TEMPER, Subduing. An old gentleman 
once lived in a large house. He had everything he 
wanted, and yet he was not happy. When things 
failed to please him he would get cross and speak 
sharply. His servants all left him, and he was in 
great trouble. Discouraged, he went to a neigh- 
bour's to tell him of his difficulties. After listening 
to his story the neighbour said, "It seems to me, 
my friend, it would be well for you to oil yourself a 
little" "Tooilmyself ! What do you mean?" "Let 
me explain. Some time ago one of the doors of our 
house had a creaking hinge. It made such a dis- 
agreeable noise whenever it was opened or shut 
that nobody cared to touch it. One day I oiled 
its hinges, and since then we have had no trouble 
with it." 

5499. TEMPER, Test of. I heard in conver- 
sation of a plan adopted by Matthew Wilks for 
examining a young man who wanted to be a mis- 
sionary ; the drift, if not the detail, of the test 
commends itself to my judgment, though not to my 
taste. The young man desired to go to India as a 
missionary in connection with the London Mission- 

2 O 



TEMPERANCE 



( 578 ) 



TEMPTATION 



ary Society. Mr. Wilks was appointed to consider I 
his fitness for such a post. He wrote to the young 
roan, and told him to call upon him at six o'clock 
the next morning. The brother lived many miles 
off, but he was at the house at six o'clock punctually. 
Mr. Wiiks did not, however, enter the room till 
hours after. The brother waited wonderingly, but 
patiently. At last Mr. Wilks arrived, and addressed 
the candidate thus, in his usual nasal tones, "Well, 
young man, so you want to be a missionary ? " " Yes, 
sir." " Do you love the Lord Jesus Christ ? " "Yes, 
sir, I hope I do." "And have you had any edu- 
cation?" "Yes, sir, a little." "Well now, we'll 
try you ; can you spell ' cat ' ? " The young man 
looked confused, and hardly knew how to answer 
so preposterous a question. His mind evidently 
halted between indignation and submission, but 
in a moment he replied steadily, " C a t, cat." 
" Very good," said Mr. Wilks ; " now, can you 
spell 1 dog ' ? " Our young martyr hesitated, but 
Mr. Wilks said in his coolest manner, " Oh, never 
mind ; don't be bashful ; you spelt the other word 
so well that I should think you will be able to spell 
this. High as the attainment is, it is not so elevated 
but what you might do it without blushing." The 
youthful Job replied, "Dog, dog." "Well, that 
is right ; I see you will do in your spelling, and now 
for your arithmetic. How many are twice two ? " 
It is a wonder that Mr. Wilks did not receive 
" twice two " after the fashion of muscular Chris- 
tianity, but the patient youth gave the right reply 
and was dismissed. Matthew Wilks at the com- 
mittee meeting said, " I cordially recommend that 
young man ; his testimonials and character I have 
duly examined, and besides that, / have given him 
a rare personal trial such as few could bear. I tried 
his self-denial ; he was up in the morning early. I 
tried his temper, and I tried his humility ; he can 
spell 'cat ' and 1 dog,' and can tell that ' twice two 
make four,' and he will do for a missionary exceed- 
ingly well."— Spurgeon. 

5500. TEMPERANCE, Advance in. There is 
another improvement that is very perceptible, lying 
on the surface of society ; I mean the enormous 
advance you have made in temperance. Eight 
years ago it was difficult for me to mix in your 
society without being constantly pressed to drink 
wine. Now I may say, broadly, I am never asked 
to touch it, and at many places where I go it is not 
even on the table.— Moody (1884). 

5501. TEMPERANCE, and religion. I heard 
the Hon. Thomas Marshall, of Kentucky, make a 
ten minutes' speech in Broadway Tabernacle, in 
which he said, " Were this great globe one chryso- 
lite, and I offered the possession if I would drink 
one glass of brandy, I would refuse it with scorn ; 
and I want no religion, I want the temperance 
pledge." With that wonderful voice of his he 
thundered out, " We want no religion in this move- 
ment ; let it be purely secular, and keep religion 
where it belongs." Poor Tom Marshall, with all 
his self-confidence, fell, and died at Poughkeepsie 
in clothes given him by Christian charity. — /. B. 
Gough. 

5502. TEMPERANCE, by reaction. Anachonis, 
the philosopher, being asked by what means a man 
might best guard against the vice of drunkenness, 
answered, " By bearing constantly in his view the 
loathsome, indecent behaviour of such as are intoxi- 



cated." Upon this principle was founded the custom 
of the Lacedaemonians of exposing their drunken 
slaves to their children, who by that means con- 
ceived an early aversion to a vice which makes men 
appear so monstrous and irrational. — Little's His- 
orical Lights. 

5503. TEMPTATION, and the soul. When at 
the stake he (Hooper) listened to the bitter laments 
of the common people, who greatly loved him ; a 
pardon was offered him if he would recant ; but he 
exclaimed, " If you love my soul, take it away ! " — 
Knight. 

5504. TEMPTATION, apparent. A broad- 
shouldered Scotchman, looking at Ary Scheffer's 
painting of the " Temptation of the Lord," said, as 
he pointed to the figure of Satan, "If that chiel 
cam' to me in sic an ugly shape, I think he wud ha'e 
a teuch job wi' me too." " I could not," adds John 
de Liefde, the narrator of the incident, " help 
smiling, but I felt there was much truth in the 
remark." — Biblical Treasury. 

5505. TEMPTATION, Commonness of. A poor 
wife, endeavouring to shepherd her husband home 
from his work, said of the public- houses, "I could 
get him past two, but O sir ! I can't get him past 
ten." — Ellice Hopkins. 

5506. TEMPTATION, Fleeing from. On the 

evening of Nisbet the publisher's first arrival in 
London a young Scottish friend took him about 
sight-seeing. The walk terminated in a blind alley 
and a strange-looking house, which instinct at 
once told him was " the house of the destroyer." 
He gave up intercourse with his companion, and 
fled away hastily ; and not till some few days after- 
wards, when he found a refuge in the Swallow 
Street Chapel, did he recover his equanimity. 

5507. TEMPTATION, Freedom from. Shall the 
rich cut crystal which stands on the table of the 
wealthy man, protected from dust and injury, boast 
that it has escaped the flaws and the cracks which 
the earthen jar has sustained exposed and subjected 
to general use. O man or woman, thou who would 
be a Pharisee, consider, oh consider thyself, lest thou 
also be tempted ! — Robertson. 

5508. TEMPTATION, How to escape. Alypius, 
a friend of St. Augustine, was accustomed to hold 
in the utmost horror and detestation the gladiatorial 
combats which were exhibited in the age in which 
he lived. Being invited one day by his companions 
to be a spectator of these inhuman sports, he re- 
fused to go. They, however, insisted on his ac- 
companying them, and drew him along against 
his will. When they had all taken their seats the 
games commenced. Alypius shut his eyes, that 
scenes so abominable might not pollute his mind. 
" Would to God," said Augustine, " he had also 
stopped his ears 1 " For having heard a great cry, 
he suffered himself to be conquered by his curiosity, 
and opened his eyes to see what it was. One of 
the combatants was wounded. No sooner did he 
behold the purple stream issuing from the body of 
the unhappy wretch than, instead of turning away 
his eyes, they were fixed on what he saw, and he 
felt even a pleasure in those brutal combats. He 
was no longer the same man ; he by degrees 
imbibed the sentiments of the multitude around 
him, joined in their shouts and exclamations, and 



TEMPTATION 



79 ) 



TEMPTATION 



carried away from the amphitheatre a violent pas- 
sion for these games. And not only did he go the 
second time with those who had ensnared him, 
but he himself enticed others. Yet this man began 
at first with an abhorrence of such criminal amuse- 
ments, and resolved to take no part in them. But 
sad experience taught him that the best resolutions 
are not always sufficient to withstand temptations, 
and that the only way to escape danger is to Iccep at 
a distance from it. 

5509. TEMPTATION, Law of. Professor Wyville 
Thomson remarks that the fact that a shark " can 
bear without inconvenience the pressure of half a 
ton on the square inch is a sufficient proof that 
the pressure is applied under circumstances which 
prevent its affecting it to its prejudice; and there 
seems to be no reason why it should not tolerate 
equally well a pressure of one or two tons. At all 
events, it is a fact that the animals of all the inver- 
tebrate classes which abound at a depth of 2000 
fathoms do bear that extreme pressure, and that 
they do not seem to be affected by it in any way." 
We turn from the kingdom of nature to the king- 
dom of grace, and we say to every child of God in 
the depth of doubts and distresses, " God is faithful, 
who will not suffer you to be tempted above that ye 
are able." 

5510. TEMPTATION, met half-way. The author 
of " C t eyson Letters " introduces a daft Scotchman, 
who claimed to be on terms of peculiar intimacy 
with the Evil One. " Eh, mon ! " said he, " but 
it's sad to see that man will throw away life, weal, 
wife, childer, heaven and a', for a gill o' whisky, 
or a bit rag o' painted wickedness. They say the 
deil is very busy in tempting men ; but he maun 
ha'e an easy time o't ; all of them meet him mair 
than half-way." — Christian Globe. 

5511. TEMPTATION, realising its danger. " It 
is a most touching thing to me," he (Dr. Arnold) 
said once in the hearing of one of his former pupils 
on the mention of some new-comers, " to receive a 
new fellow from his father, when I think what an 
influence there is in this place for evil as well as for 
good. I do not know anything which affects me 
more. . . . No," he said ; " if ever I could receive 
a new boy from his father without emotion, I 
should think it was high time to be off." — Dean 
Stanley. 

5512. TEMPTATION, Resisting. When one of 
the kings of France solicited a M. Bougier, who 
was a Protestant, to conform to the Roman Catholic 
religion, promising him in return a commission or 
a governorship, " Sire," replied he, " if I could be 
persuaded to betray my God for a marshal's staff 
I might be induced to betray my king for a bribe 
of much less value." 

5513. TEMPTATION, Safety from. In Edin- 
burgh they have a club-room in which reformed 
men spend their evenings, and young men come 
there to get away from temptation. One night a 
man came in very drunk. "Do you know what 
place this is ? " he was asked. ' ' This is a teeto- 
taler's club." "Yes; but you are drunk." "I 
know I am ; I am awfully drunk." " What busi- 
ness have you here ? " "I am a teetotaler." " But 
you are drunk." "What! did you never see a 
drunk teetotaler ? I'm drunk, and I'm a teetotaler." 
Some one thinking he was chaffing, said, " You had 



better go out." " Gentlemen, don't put me out. I 
am a teetotaler. Here's my pledge. I signed it 
about an hour ago, and I have not touched a drop 
since. I have come in here for safety J" — /. B. 
Gough. 

5514. TEMPTATION, Seduction of. Of the 

Lurley-berg on the Rhine, with the whirlpool and 
the deceitful eddies near it, where many a raft and 
fishing-boat has gone down, many wild legends are 
related. Tradition makes the rock the dwelling- 
place of a syren who, by her sweet songs, enchanted 
all who heard her. The mariners of the Rhine, 
heedless of the dangers which beset them at this 
point, when once (according to legend) they heard 
the seducing song of the water-nymph, altogether 
abandoned their charge to the course of the current, 
and frequently perished in the whirlpool, or were 
wrecked against the rock. — Denton. 

5515. TEMPTATION, Sinful hearts invite. No 

one would make overtures to a bolted door or a 
dead wall. It is some face at the window that 
invites proffer. — Bcecher. 

5516. TEMPTATION, Subtlety of. Many horses 
fall at the bottom of a hill because the driver thinks 
the danger past and the need to hold the reins with 
firm grip less pressing. So it is often with us when 
we are not specially tempted to overt sin — we are 
the more in danger through slothful ease. I think 
it was Ralph Erskine who said, " There is no devil 
so bad as no devil." — Spurgeon. 

5517. TEMPTATION, to be avoided. When 
Lochiel went to Borrowdale to meet the Pretender, 
he went there only with the idea of giving his 
reasons in person for not joining the rebellion. " I 
know you better," said his brother Cameron. " If 
the Prince once sets eyes on you he will make you 
do what he pleases." And so it turned out. — 
Campbell (condensed). 

5518. TEMPTATION, various. It does not 

require a devil to tempt you. The smallest thing 
can tempt. As poor John Bunyan said once, 
something kept tempting him to sell Christ. If 
he stooped to pick up a pin the voice said, " Sell 
Him for that! sell Him for that!" And men sell 
their honour for things as cheap. A pin will do 
it ; a sweet smile ; a fair face ; the ruby wine ; the 
love of money. Ah ! for what has not a man sold 
his soul ! — George Daivson. 

5519. TEMPTATION, what it may be a sign of, 
A brother in the Bethel meeting was suffering from 
severe temptation, and after a full account of his 
experience was advised to take courage from his 
own experience ; "For," says Father Taylor, "the 
devil was never known to chase a bag of chaff ! 
You may be sure that there is the pure wheat in 
your heart, or the Old Serpent would not be after 
you so hard." — Life of Father Taylor. 

5520. TEMPTATION, where it assails. There 
is a deep truth contained in the fabled story of old, 
where a mother, wishing to render her son invul- 
nerable, plunged him into the Styx, but forgot to 
dip in his heel, by which she held him. We are 
baptized in the blood and fire of sorrow, that 
temptation may make us invulnerable j but let 
us remember that trials will assail us in our most 
vulnerable part, be it the head, or heart, or heel. 
— Robertson. 



TEMPTATION 



( 58o ) 



TESTIMONY 



5521. TEMPTATION, yielded to. There was 
a large establishment in New York, that said to 
a young man, " We want you to start to-morrow 
afternoon — Sunday afternoon — at five o'clock, for 
Pittsburg." "Oh," replied the young man, "I 
never travel on Sunday." " Well," said the head 
man of the firm, " you must go ; we have got to 
make time, and you must go to-morrow afternoon 
at five o'clock." The young man said, " I can't go ; 
it is against my conscience ; I can't go." " Well," 
said the head man of the firm, " then you will have 
to lose your situation ; there are plenty of men who 
would like to go." The temptation was too great 
for the young man, and he succumbed to it. He 
obeyed orders. He left on the five o'clock train, 
Sunday afternoon, for Pittsburg. Do you want the 
sequel in very short metre ? That young man has 
gone down into a life of dissipation. What has 
become of the business firm ? Bankrupt — one of 
the firm a confirmed gambler. — Talmage. 

5522. TEMPTATIONS, Abundance of. It was 

anciently said of Eucrates, " Eucrates has more tricks 
than one." So we may say of the devil, that he hath 
a thousand ways to deceive. — Spencer. 

5523. TENDERNESS, and strength. Tender- 
ness is doubly tender when we know a rugged and 
aggressive temper has been subdued to it by that 
rule over the spirit which is mightier than the taking 
of cities. The gentleness of heroes, the love of 
warriors, smiles among sunburnt scars, the piteous 
tears of the Northmen's gods, — these are the irre- 
sistible pleaders. So the arms of the fierce Scotch 
family of Douglas bore the inscription, " Tender and 
True. ! ' — Huntington. 

5524. TENDERNESS, in preaching. I remem- 
ber on one occasion, when we met, he (M'Oheyne) 
asked what my last Sabbath's subject had been. It 
had been, "The wicked shall be turned into hell." 
On hearing this awful text he asked, " Were you 
able to preach it with tenderness ? " — Andrew Bonar. 

5525. TENDERNESS, Secret of. I once asked 
an aged man, in regard to his pastor, who was a 
very brilliant man, "Why is it that your pastor, 
so very brilliant, seems to have so little heart and 
tenderness in his sermons?" "Well," he replied, 
" the reason is, our pastor has never had any trouble. 
When misfortune comes upon him his style will 
be different." — Talmage. 

5526. TEST, Defective, illustrated. No Abys- 
sinian will accept a dollar which is not of the year 
1780, and his only test whether a coin be good or 
bad is counting the number of dots on the tiara 
and shoulder-knot of the portrait of Maria Teresa. 
... A sovereign is worth little more than a brass 
button, and even a clean silver dollar is put aside 
as bad. The Abyssinians never think of biting or 
ringing money as the Chinese do, and I am pretty 
certain that if my dollars had been lead instead of 
silver, they would have been regarded with equal 
satisfaction by the Abyssinian peasant, so long as 
they were sufficiently dirty, and had the right number 
of dots.— E. A. Be Cosson, F.R.G.S. 

5527. TEST, Must stand. Upon one occasion, 
like the prophet Jeremiah, I visited the potter's 
house. I admired his ingenuity and the beauty of 
his work on the wheels. But after a little while 
I found there was really no reliance to be put on 



the results of his labour and ingenuity. When put 
into the furnace some of the vessels were marred 
and rendered good for nothing ; they cracked and 
went to pieces. Did not the potter shape them 
aright ? Did he not make them of the same clay ? 
Did he not take the same pains with them ? Then 
what was the defect? They would not stand fire. — 
Rev. J oseph Irons. 

5528. TEST, Put to the. A man came to the 
late Duke of Wellington with a patented article. 
"What have you to offer?" "A bullet-proof 
jacket, your grace." " Put it on." The inventor 
obeyed. The Duke rang a bell. An aide-de-camp 
presented himself. " Tell the captain of the guard 
to order one of his men to load with ball cartridge ! " 
The inventor disappeared, and was never seen again 
near the Horse Guards. No money was wasted on 
that invention. 

5529. TESTAMENTS, Use of. When China 
became open to the preaching of the gospel and 
the circulation of the Scriptures, the friends and 
supporters of the British and Foreign Bible Society 
devised a plan for sending one million copies of the 
New Testament into the country. A special fund 
was raised for this purpose. But this act of Christian 
benevolence did not pass unchallenged by the Romish 
priesthood, Cardinal Wiseman declaring, in one of 
his sermons, that "no apprehension need be felt 
about the circulation of this million of Testaments, 
as the Ghinese bootmakers and shoemakers were 
using them up as waste-paper in their respective 
manufactures." When Dr. Beaumont heard of this 
strange utterance he wittily remarked, "Then are 
the feet of the people shod with the preparation of 
the gospel of peace ! " ^ 

5530. TESTIMONY, A silent. In the last visit 
but one which Whitefield paid to America he spent 
a day or two at Princeton, under the roof of Dr. 
Finley, then President of the College at that place. 
At dinner the Doctor said, " Mr. Whitefield, I hope 
it will be very long before you are called home ; 
but when that event shall arrive, I shall be glad 
to hear the noble testimony you will bear for God." 
"You would be disappointed, Doctor," said White- 
field ; " / shall die silently. It has pleased God to 
enable me to bear so many testimonies for Him 
during my life, that He will require none from me 
when I die." The manner of Whitefield's death 
verified his prediction. 

5531. TESTIMONY, and faith. The reply of 
Treviranus, the famous botanist, to me, when he 
was in London, is worth recording : — " I have seen 
what I am certain I would not have believed on 
your telling ; and in all reason, therefore, I can 
neither expect nor wish that you should believe on 
mine." — Wesley. 

5532. TESTIMONY, Influence of. Of James, 
brother of John, Clement adds a narrative worthy 
of note. He says that the man who led him away 
to the judgment-seat, seeing him bearing his testi- 
mony to the faith, and moved by the fact, confessed 
himself a Christian. Both, therefore, says he, were 
led away to die. On the way he entreated James 
to be forgiven of him, and James, considering a 
little, replied, " Peace be to thee," and kissed him, 
and then both were beheaded at the same time. — 
Eusebius. 



TESTIMONY ( 581 ) THANKFULNESS 



5533. TESTIMONY, Value of. It does my soul 
good to hear (at a church prayer-meeting) such 
cheerful testimony to the value of Christ's presence 
and blessing in affliction. At night, when a railroad 
train, having stopped at a station, is about to start 
again, in order that the conductor may know that 
everything is as it should be, the brakeman on the 
last car calls out through the darkness, " All right 
here ! " and the next man takes up the word, " All 
right here ! " and the next echoes, " All right here ! " 
and so it passes along the line, and the train moves 
on. — Beecher. 

553 1. TERROR, and conversion. Phoebe Simpson 
began her life in Christ in a thunderstorm — one of 
the most terrible hailstorms, I believe, on record 
having burst over the eastern counties. Thinking 
the end of the world had come and found her in 
her sins, she knelt down and cast herself on her 
Saviour's love. The storm passed, but the love 
remained. — Ellice Hopkins. 

5535. TERROR, Fleeing at. Horace Walpole 
in one of his letters says : — " I return to the earth- 
quake ; it is to be to-day. This frantic terror pre- 
vails so much, that within these three days 730 
coaches have been counted passing Hyde Park 
Corner, with whole parties removing into the 
country." 

5536. TEXT, Comfort of. To the lot of few does 
it fall to pass through such a horror of great dark- 
ness as that which fell upon me after the deplorable 
accident at the Surrey Music-Hall. I was pressed 
beyond measure and out of bounds with an enormous 
weight of misery. The tumult, the panic, the deaths, 
were day and night before me, and made life a 
burden, Then I sang in my sorrow — 

" The tumult of my thoughts 
Doth but increase my woe, 
My spirit languisheth, my heart 
Is desolate and low." 

From that dream of horror I was awakened in a 
moment by the gracious application to my soul of 
the text, " Him hath God the Father exalted." The 
fact that Jesus is still great, let His servants suffer 
as they may, piloted me back to calm reason and 
peace. — Spurgeon. 

5537. TEXT, Remembrance of. In the battles 
between the North and South in America, that 
brought slavery to an end, a soldier was brought in 
wounded in the fight at Pittsburg Landing. He 
lay uncared for on the mud floor in a tent held by 
the South. It was Sabbath night ; the rain poured 
down, and soon the battle was renewed. Amid the 
roar of artillery and the flood of rain there came 
back to his memory very vividly a text and a sermon 
he had heard twenty years before. His conscience 
was awakened as he recalled that past occasion ; 
the seed of the Word, dropped twenty years ago into 
his memory, sprang up as he lay there. Some of 
the delegates of the Christian Commission found 
him in this state ; he told them all ; and these 
friends relate how that remembered text and ser- 
mon were used by the Holy Spirit for the soldier's 
conversion. 

5538. TEXT, Stick to. An anecdote is told of 
a young clergyman who said to his tutor, " I am 
now to enter the ministry ; and in the sphere I am 
going to I shall have to preach twice every Sunday ; 



and I don't know how in the world I shall ever get 
variety in my sermons." i: Oh," said his tutor. 
" I will give you a simple rule, which, if you will 
strictly adhere to, will produce the effect you desire, 
Always stick to your text." 

5539. TEXTS, sent of God. When I lived at 
Cambridge I had, as usual, to preach in the evening 
at a neighbouring village, to which I had to walk. 
Afterreadingand meditating all day, I could notmeet 
with the right text. Do what I would, no response 
came from the sacred oracle, no light flashed from 
the Urim and Thummim ; I prayed, I meditated, 
I turned from one verse to another, but the mind 
would not take hold, or I was, as Bunyan would say, 
" much tumbled up and down in my thoughts. " 
Just then I walked to the window and looked out. 
On the other side of the narrow street in which I 
lived I saw a poor solitary canary-bird upon the 
slates, surrounded by a crowd of sparrows, who were 
all pecking at it as if they would tear it to pieces. 
At that moment the verse came to my mind : " Mina 
heritage is unto me as a speckled bird : the bird 
round about are against her." I walked off witL 
the greatest possible composure, considered the pas- 
sage during my long and lonely walk, and preached 
upon the peculiar people, and the persecutions of 
their enemies, with freedom and ease to myself, and 
I believe with comfort to my rustic audience. The 
text was sent to me, and if the ravens did not bring 
it, certainly the sparrows did. — Spurgeon. 

5540. TEXTS, Useful. It may be affirmed that, 
of the nearly eight thousand verses of which the 
New Testament is composed, there are feio that 
have not touched the hearts, aroused the conscience, 
or confirmed the faith of some whose lives were de- 
voted to the Master's service, and who shall shine in 
His kingdom like the stars for ever and ever. Usher, 
for example, ascribes his conversion to Romans xii. 1 : 
" I beseech you therefore, brethren, by the mercies 
of God, that ye present your bodies a living sacrifice, 
holy and acceptable unto God, which is your reason- 
able service." Toplady refers for the same purpose 
to Ephesians xi. 13 : " But now in Christ Jesus ye 
who sometimes were far off are made nigh by the 
blood of Christ." 

5541. THANKFULNESS. Fruit of. If one should 
give me a dish of sand, and tell me there were particles 
of iron in it, I might look for them with my eyes, 
and search for them with my clumsy fingers, and be 
unable to detect them ; but let me take a magnet 
and sweep through it, and how it would draw to 
itself the almost invisible particles, by the mere 
power of attraction ! The unthankful heart., like niy 
finger in the sand, discovers no mercies ; but let 
the thankful heart sweep through the day, and as 
the magnet finds the iron, so it will find in every 
hour some heavenly blessings ; only the iron in God's 
sand is gold. — Beecher. 

5542. THANKFULNESS, Illustration of. The 

heath in the desert wants rain far more than the 
water-lily. But let the showers come down upon 
the heath in the desert, there is no motion, no sign 
that the shower is welcomed or is working. On the 
other hand, the moment the rain begins to fall upon 
the water-lily, though it is rooted in water, and has 
its chief element in water, its leaves seem to be 
clapping their hands, and the whole plant rejoices 
in the falling of the rain. — Samuel Martin. 



THANKFULNESS ( 5S2 ) 



THEATRE 



5543. THANKFULNESS, in difficulties. There 
is a picturesque tract of the Western Highlands in 
passing through which the traveller has to ascend 
a long winding path, very steep, very rough, and 
very lonely, leading up a wild and desolate glen. 
If the traveller goes up that glen on foot his apprecia- 
tion of the scene around him is gradually overborne 
by the sense of pure physical fatigue. At last you 
reach a ridge, whence the road descends steeply on the 
other side of the hill. And there at this summit you 
will find a rude seat of stone, which bears the inscrip- 
tion in deeply cut letters, " Rest and Be Thank- 
ful." — Counsel and Comfort from a City Pulpit. 

5544. THANKFULNESS, in poverty. A poor 
widow, not having bed-clothes to shelter her boy 
from the snow which blew through the cracks of 
her hovel, used to cover him with boards. " Mother," 
said the boy, " what do poor folks do this cold 
weather who have no boards to put upon their 
children ? " 

5545. THANKFULNESS, to God. At Boscastle 
is an old church, looking off upon the sea from a 
great headland. Its tower was built for bells, but 
no peal has ever sounded from it. The townspeople 
listened with delight and envy to the chimes of 
Tintagel, whose silvery music occasionally reached 
their ears, and determined their church-tower 
should send back an answering peal. A set of bells 
was cast in London and sent around by sea. When 
*iear the coast the Tintagel bells were heard by the 
pilot. They were to him a welcome home. " Thank 
God," said he, " I shall be ashore this evening ! " The 
captain, standing by, exclaimed, " Thank the good 
ship ; thank God ashore." " No," rejoined the pilot ; 
" we should thank God on sea as well as on land." 
The captain persisted in his view, and cursed and 
swore as the pilot defended his sense of duty and 
gratitude. The vessel neared the land ; but a black 
cloud gathered in the sky, and out of it burst a 
hurricane. The storm broke upon the ill-fated ship, 
and in sight of the steep wall of the coast it sank 
with all on board — the pilot alone escaping on part 
of the wreck. — Elihu Burritt (abridged). 

5546. THANKSGIVING, Contrast in. Mr. 

Henry D. Gough, a Maryland planter, was riding 
to one of his plantations under a state of religious 
awakening. He heard the voice of prayer and 
praise in a cabin, and listening, discovered that a 
negro from a neighbouring estate was leading the 
devotion of his own slaves, and offering fervent 
thanksgivings for the blessings of their depressed 
lot. His heart was touched, and with emotion he ex- 
claimed, " Alas ! Lord, I have my thousands, and 
tens of thousands, and yet, ungrateful wretch that 
I am, I never thank Thee, as this poor slave does, 
who has scarcely clothes to put on or food to 
satisfy his hunger." — Stevens. 

5547. THANKSGIVING, for work done. Mr. 

Telford stated to a friend, only a few months 
before his death, that for some time previous to 
the opening of the Menai suspension- bridge his 
anxiety was so great that he could scarcely sleep, 
and that a continuance of that condition must have 
very soon completely undermined his health. We 
are not, therefore, surprised to learn that when 
his friends rushed to congratulate him on the 
result of the first day's experiment, which deci- 
sively proved the strength and solidity of the 



bridge, they should have found the engineer on his 
knees engaged in prayer. A vast load had been 
taken off his mind ; the perilous enterprise of the 
day had been accomplished without loss of life ; 
and his spontaneous act was thankfulness and 
gratitude. — Smiles. 

5548. THANKSGIVING, Necessity for. When 
the New England colonies were first planted the 
settlers endured many privations and difficulties. 
Being piously disposed, they laid their distresses 
before God in frequent days of fasting and prayer. 
Constant meditation on such topics kept their 
minds gloomy and discontented, and made them 
disposed even to return to their fatherland, with 
all its persecutions. At length, when it was again 
proposed to appoint a day of fasting and prayer, a 
plain, common-sense old colonist rose in the meet- 
ing, and remarked that he thought they had 
brooded long enough over their misfortunes, and 
that it seemed high time they should consider some 
of their mercies ; that the colony was growing 
strong — the fields increasing in harvests — the rivers 
full of fish, and the woods of game — the air sweet 
— the climate salubrious — their wives obedient, 
and their children dutiful ; above all, that they 
possessed what they came for, full civil and 
religious liberty. And therefore, on the whole, he 
would amend their resolution for a fast, and 
propose in its stead a day of thanksgiving. His 
advice was taken, and from that day to this, what- 
ever may have been the disastrous experience of 
New England, the old stock of the Puritans have 
ever found enough of good in their cup to warrant 
them in appointing this great annual festival. — 
Wads worth. 

5549. THEATRE, ancient conception of its true 
use. The action of the theatre, though modern 
states esteem it but ludicrous unless it be satirical 
and biting, was carefully watched by the ancients 
that it might improve mankind in virtue. — Bacon. 

5550. THEATRE, Immorality of. Dumas (the 
younger) once replied to one who objected to his 
drama in this style. : — "You will not take your 
daughter to see my piece. You are quite right. Let 
me tell you once for all why you should not take 
your daughter to the theatre. It is not only the 
piece which is immoral — it is rather the place itself. 
When we delineate men we are compelled to do so 
in such coarse features that it is not beneficial for 
men generally ; and where the theatre is truest and 
good, it can only be so when the colouring of truth 
is retained. The theatre, which is merely the reflec- 
tion and satirist of the passions and relations of 
fashionable life, must of its nature be immoral, 
because the life and passions which move society 
are not moral." 

5551. THEATRE, Modern. One of the most 
eminent living actresses declares that she only enters 
the theatre to enact her part, and has but little 
association with her own profession. A converted 
actor once pointed me to a play-house in which he 
used to perform, and said, " Behind those curtains 
lies Sodom / " — Cuyler. 

5552. THEATRE, tested. A friend of mine, a 
Quaker, was invited by a young gentleman to visit 
a London theatre. Said the Quaker, "I will go 
with thee if thou wilt promise to leave as soon as 
anything is said or done thou wouldst not like 



THEMES 



( 583 ) 



THOUGHT 



thy sister to see and hear." "Agreed," said the 
Londoner. He studied the advertisements, and 
selected a safe play, as he thought, and off they 
went to the theatre. During the play something 
was said and done, and up got the Londoner, and 
went out, followed by the Quaker. Tried by 
honest tests such as this, the theatre as it is must 
be pronounced unworthy of the support of Chris- 
tians. — Rev. G. W. M'Cree. 

5553. THEMES, Difficulty in choosing. I was 

so much in trouble that I asked my grandfather, 
who had been in the ministry some fifty years, 
whether he was ever perplexed in choosing his 
theme. He told me frankly that this had always 
been his greatest trouble, compared with which 
preaching in itself was no anxiety at all. I re- 
member the venerable man's remark — "The diffi- 
culty is not because there are not enough texts, 
but because there are so many, that I am in a strait 
betwixt them." Brethren, we are sometimes like 
the lover of choice flowers, who finds himself sur- 
rounded by all the beauties of the garden, with per- 
mission to select but one. — Spurgeon. 

5554. THEOLOGIAN, Declaration of. Dr. Alex- 
ander, when he came to die, said the wisest thing he 
ever said. Having been a teacher of theology all 
his life, he at last declared, " After all, the only two 
things that I now insist upon are, that I am a sinner, 
and that Jesus Christ is my Saviour." — Beecher. 

5555. THEOLOGY, and life. Melanchthon is 
reported to have frequently studied the gravest 
point of theology with his book in one hand, and in 
the other the edge of a cradle, which he incessantly 
rocked ; and M. Esprit, a celebrated author and 
scholar, " has been caught by me," says M. Mar- 
ville, "reading Plato with great attention, con- 
sidering the interruptions which he met with from 
the necessity of sounding his little child's whistle." 

5556. THEOLOGY, and the New Testatment. 

The leading principle of Erasmus was, " Give light 
and the darkness will disappear of itself." It is my 
desire," he said, on publishing his New Testament, 
" to lead back that cold disputer of words styled 
theology to its real fountain." — B. 

5557. THEOLOGY, Changes in. Linnaeus, in 
his day, organised a metaphysical system of botany, 
and the scholars that grew up under the old 
Linnsean system of botany had a vague impression 
that plants were to grow according to the system 
of Linnaeus. But they did not ; they grew accord- 
ing to their own laws. The notion of men was, 
that plants were beholden to Linnaeus instead of 
to God and to their own nature ; and when De 
Candolle, of the French school, introduced a natural 
system of botany, it was the cause of a great deal 
<jf distress of spirit to some people ; and if they had 
said, " You are going to destroy the vegetable king- 
dom," they would have been like men nowadays 
who say, "You are going to destroy religion." As 
changing botany, or changing the system by which is 
set forth theories as to the habits of plants, does not 
change the plants themselves, so changing theology 
and church systems does not change human nature 
so but that its development may be carried to its 
utmost limit of power and beauty. — Beecher. 

6558. THINGS, will come right. "Is the weather 
ever to clear up, John?" was the question I heard 



put in my boyhood by a country parson to his "man." 
The cautious Scot forbore to prophesy. But he 
said what suggested much, " It has aye done so 
hitherto." — Essays of a Country Parson. 

5559. THINKING, First influence of. Children 
are almost always graceful ; but the moment they 
come to be neither children nor men, hovering half- 
way between, in the land of awkwardness, then 
they think, "What shall I do with my hands when 
I go into the parlour ? " And the moment they 
begin to think, they do not know how to do any- 
thing. They think, "How shall I stand?" or 
"How shall I speak?" And the moment they 
think about it, and do it on purpose, how instinc- 
tively they do it in an embarrassed and awkward 
manner ! But after they have become wonted to 
society they never think about these things. Then 
they fall back and resume their childlike grace and 
propriety of conduct. — Beecher. 

5560. THINKING, Christian way of agreement 

in. A pensioner ran after him, saying, " O Mr. 
Ouseley, how is your brother ? I was under him in 
the army, and a dear good man he was." Said 
Ouseley, "He is very well, dear; but how is your 
soul ? " "0 sir," said the man, " I'm not of your 
way of thinking." "Well, and what way of think- 
ing are you, dear ? DonH you wish to go to heaven ? " 
"Oh, I do," said the man. "Then," said Ouseley, 
" sure I wish to go there too. Now, dear, you see we 
are one way of thinking." And still holding him 
by the hand, he talked to him of the love of Christ, 
until the tears streamed down the old soldier's face. 
— Rev. W. Arthur, M.A. 

5561. THINKING, Fear of, in pleasure-seekers. 

When I first entered Ranelagh it gave an expansion 
and gay sensation to my mind such as I never ex- 
perienced anywhere else. But as Xerxes, when he 
viewed his immense army, and considered that not 
one of that great multitude would be alive a hun- 
dred years afterward, so it went to my heart to 
consider that there was not one in all that brilliant 
circle that was not afraid to go home and think. — 
Br. Johnson. 

5562. THOUGHT, beyond speech. The great 
work of a painter is inside of himself. Nobody sees 
that, because his picture is never half so good as 
his conception. The noblest thing that Beethoven 
ever wrote was not comparable to his thought. Oh 
what sermons I have preached in the solitude of 
my room ! But they always turned out pale and 
poor when I got them off here. It is mind-work, 
after all, that is the great work. — Beecher. 

5563. THOUGHT for the morrow, Blessedness 
of not taking. The wife of Charles Lloyd, a minor 
poet, who was subject to mental aberration, was a 
pious and gifted woman. On one occasion, when 
her husband's malady had assumed a most affecting 
form, I was pointing out the difficulties of her situa- 
tion, with a view of offering advice for her future 
guidance. "Ah, my dear sir," said she, "you 
have not had my experience, or you would have 
learnt the blessedness of following Christ's com- 
mand, 4 Take no thought for the morrow ; for the 
morrow shall take thought for the things of itself. 
Sufficient unto the day is the evil thereof.' " So 
she found it, and by faithful trust in her Saviour, 
she was supported day by day, aud enabled nobly 



THOUGHT 



( 584 ) 



TIME 



to " minister to a mind diseased," till she happily 

witnessed its restoration. — Leifckild {abridged). 

5564. THOUGHT, inexhaustible. The true 

thinker is but a shorthand writer endeavouring to 
report the discourse of God. Shall a child on the 
banks of the Amazon fear lest he should drink up 
the stream ? — Beecher. 

5565. THOUGHT, Necessity for. Nelaton, the 
great French surgeon, once said that if he had four 
minutes in which to perform an operation on which 
a life depended, he would take one minute to con- 
sider how best to do it. 

5566. THOUGHT, Taking no. It is related of 
the Nonconformist, Mr. Lawrence, of Baschurch, 
that when some one reminded him that he had 
eleven good arguments against giving up his living, 
and asked him how he meant to maintain his wife 
and ten children, he answered, "They must all live 
on the sixth of Matthew : ' Take no thought, saying, 
What shall we eat? or, Wherewithal shall we be 
clothed ? But seek ye first the kingdom of God, and 
His righteousness, and all these things shall be 
added unto you.' " 

5567. THOUGHTFULNESS for others, Results 

Of. A young man, deeply concerned for the con- 
version of his brother, while listening to a discourse 
addressed by me to the young, was strongly pos- 
sessed with the idea that if he could obtain permis- 
sion to publish it, his brother, who was a compositor 
in a printing-office, might be led to read it first for 
the press, and afterwards for publication, and thereby 
the subject might arrest his attention, and im- 
press him with its truth and importance. The suc- 
cess was even beyond his expectation, and he lived 
to see that brother united to the church of which 
he himself was a member, and also employed in 
missionary labours, in which he has now been 
successfully engaged for many years. — Leif child 
(abridged). 

5568. THOUGHTFULNESS, saves in danger. 

A great orator was addressing a great crowd, when, 
in the midst of an impassioned sentence, he suddenly 
paused. He pressed his hand upon his forehead, as 
if faint. He paid very quietly, " I must pause for 
a moment — this air is too close ; indeed, the crowd 
is so great that we will adjourn to the open air. I 
will sit down and rest while, as quietly as possible, 
you withdraw ; and to prevent confusion, and at 
the same time give me more air, let the audience 
first remove from the right-hand gallery." What 
did the man mean ? In the midst of his speech he 
saw that the pillars under that gallery were yield- 
ing to the crushing weight, and that a multitude 
were about to be swallowed up in death. But 
his thoughtful gentleness saved them. An alarming 
outcry would have been destruction. — Wadsivorth. 

5569. THOUGHTS, The best. The late Em- 
peror Francis of Austria was wont to say, "The 
best thoughts are those which a man conceives when 
on his knees before his God." 

5570. THOUGHTS, Vain. Some years ago two 
pious weavers were conversing together, and com- 
plaining of the trouble which they found from vain 
and evil thoughts in the solemn duties of religion. 
Another person of the same business overheard them, 
and rushing forth, said, " I always thought you two 



vile hypocrites, but now I know it from your owrt 
confessing. For my part, I never had such vain 
and wicked thoughts in my life." One of the men 
took a piece of money out of his pocket, and put it 
into his hand, adding, " This shall be yours if, after 
you come from the church the next time, you can 
say you had not one vain thought there." In a few 
days he came, saying, " Here, take back your money, 
for I had not been five minutes in the church before 
I began to think how many looms could be set up 
in it." 

5571. THOUGHTS, Wandering. Dr. John Todd, 
in one of his sermons, said that one great reason 
why sinners were not converted was because they 
did not fix their minds on the subject of religion ; 
that they did not give them undividedly to a single 
sermon. And, in illustration, he said that he knew 
a man, a carpenter by trade, who denied the charge, 
and to prove it groundless, he resolved to make the 
experiment. But before he was aware, he found 
that his thoughts were wandering. His eyes were 
upon the large space in the upper part of the church, 
and he was calculating how many rooms, of certain 
dimensions, might be constructed there.— Christian 
Age. 

5572. TIME, A minister's. " Having some busi- 
ness," said the Rev. R. Cecil, "to transact with a 
gentleman in the city, I called one day at his 
counting-house ; he begged I would call again, as 
I had so much more time to spend than he had, who 
was a man of business. 'An hour is nothing to 
you,' said he. 'You seem little to understand 
the nature of our profession,' I replied. 'One 
hour of a clergyman's time, rightly employed, sir, 
is worth more to him than all the gains of your 
merchandise.' " 

5573. TIME, and eternity. One Sabbath morn- 
ing the Rev. Thomas Pentycross, of Wallingford, 
while preaching to his own congregation, was so 
entirely engrossed with the importance of his sub- 
ject, that he exceeded his usual time, and the clock 
struck one. After pausing a moment he exclaimed 
with great energy, " Time reproves ine ; but eternity 
commends me ! " and then resumed the discourse 
with much earnestness, continuing to preach for 
a considerable time longer in a very impressive 
manner. 

5574. TIME and eternity, Things of. Mrs. 
Hannah More once took Dr. Sprague to her window 
to show him what she called her Moral Prospect. 
Not far from her house was a little clump of trees 
and bushes, covering a few yards of ground. At 
some considerable distance was a little forest cover- 
ing some acres. If one would place this small 
cluster between him and the larger the latter was 
quite hidden from view. "So," said Mrs. More, 
" the things of time, being near, seem great, and so 
hide from our view the things of eternity." — Rev. 
Dr. Plumer. 

5575. TIME, and its loss. " You have made us 
lose a whole hour," said a gentleman to a lad as he 
came into a room where an important committee 
was meeting. " Beg pardon, sir, that is impossible," 
said the youth, taking out his watch ; " I am only 
five minutes late." " Very true," replied the other, 
" but there are twelve of us here, and each one of 
us has lost five minutes ; so that makes an hour." — 
Dr. Thain Davidson. 



TIME 



( 585 ) 



TIME 



5576. TIME, at an end. " I stopped," says a 
writer of the last century, " in Clerkenwell Church- 
yard to see a gravedigger at work. He had dug 
pretty deep, and was come to a coffin which was 
quite rotten. In clearing away the rotten pieces of 
wood the gravedigger found an hour-glass close to 
the left side of the skull, with sand in it, the wood 
of which was so rotten that it broke when he took 
hold of it." A strange custom this to notify to the 
dead that their time was at an end. — H. Bonar. 

5577. TIME, cannot be lengthened out by man. 
As the light was fading away (the evening before 
the battle of Waterloo) he (Napoleon) pointed to- 
ward the visible sun, and said, " What would I not 
give to be this day possessed of the power of Joshua, 
and enabled to retard thy march for two hours ! " — 
Abbott. 

5578. TIME, closing in upon us. " The time is 
short," or as we might perhaps render it so as to 
give the full force of the metaphor, the time is 
pressed together. It is being squeezed into narrower 
compass, like a sponge in a strong hand. There is 
an old story of a prisoner in a cell with contractile 
walls. Day by day his space lessens — he saw the 
whole of that window yesterday, he sees only half 
of it to-day. Nearer and nearer the walls are 
drawn together till they meet and crush him be- 
tween them. So the walls of our home (which we 
have made our prison) are closing in upon us. — 
Maclaren. 

5579. TIME, heals. A person having behaved 
very rudely to Mr. Boswell, he went to Dr. John- 
son, and talked of it as a serious distress. Dr. 
Johnson laughed and said, " Consider, sir, how in- 
significant this icill appear twelve months hence." 

5580. TIME, How to economise. When passing 
through Clonmel in 1840 Mr. and Mrs. S. C. Hall 
called upon Bianconi (the introducer of the car 
system into Ireland), and went over his establish- 
ment. The travellers had a very pressing engage- 
ment, and could not stay to hear the story of how 
their entertainer had contrived to "make so much 
out of so little." " How much time have you ? " 

■ he asked, " Just five minutes." " The car," says 
Mr. Hall, " had conveyed us to the back entrance." 
Bianconi instantly rang the bell, and said to the 
servant, "Tell the driver to bring the car round to 
the front ; " adding, " that will save one minute, and 
enable me to tell you all within the time." This 
was, in truth, the secret of his success, making the 
most of time. — Smiles. 

5581. TIME, Irony of. Prince Napoleon, while 
a resident in London, was made a victim of a cruel 
hoax. Some one sent him a forged invitation to a 
grand party at Windsor Castle. He dressed him- 
self in a court costume, and presented himself at 
the castle-gate, to be told by the porter that as 
his name was not down on the list of guests he 
could not enter ; and as the Prince insisted that he 
had received a card, a higher officer of the royal 
household was sent for. " Really, sir," said this 
gentleman, " there must be some mistake. As Her 
Majesty has not the honour of knowing the Prince 
Napoleon, she will be unable to receive him." Ten 
3'ears later this rejected Prince, then Emperor of 
France, slept in the best " spare room " of the 
castle, and danced with the Queen in Waterloo 



Room. Such is the irony of time. — Christian 
Chronicle. 

5582. TIME, not our own. " Go with me to the 
concert this afternoon ? " once asked a fashionable 
city salesman of a new assistant in the warehouse. 
" I cannot." " Why ? " 11 My time is not my own ; 
it belongs to another." "To whom?" "To the 
firm, by whom I have been instructed not to leave 
without permission." The next Sabbath afternoon 
the same salesman said to this clerk, "Will you 
go to ride with us this evening V "I cannot" 
"Why?" " My time is not my own ; it belongs 
to another." " To whom ? " "To Him who has 
said, 'Remember the Sabbath-day to keep it holy.' " 
Some years passed, and that clerk lay upon his bed 
of death. His honesty and fidelity had raised him 
to a creditable position in business and in society, 
and, ere his sickness, life lay fair before him. 
"Are you reconciled to your situation ? " asked an 
attendant. " Yes, reconciled ; I have endeavoured 
to do the work that God has allotted me, in His 
fear. He has directed me thus far ; I am in His 
hands, and my time is not my own." 

5583. TIME, not to bs spent in frivolous 
amusements. On his way to Marengo Napoleon 
stopped at the door of the barber's shop and asked 
his former hostess if she remembered a young officer 
named Bonaparte once quartered in her family. 
" Indeed I do, and a very disagreeable inmate he 
was. He was always either shut up in his room " (at 
study), " or if he walked out he never condescended 
to speak to any one." "Ah ! my good woman," 
Napoleon rejoined, " had I passed my time as you 
wished to have me, I should not now have been in 
command of the army of Italy." — Abbott (condensed). 

5584. TIME, Only a question of. My friend 

had gone abroad to try the effects of a sea voyage 
and a milder air in staying the insidious disease 
that seemed to be sapping her young life. Meeting 
her sister some time after, I eagerly asked for news 
of her. The reply came sorrowfully, while the mist 
gathered over the eye, and there was a muffled sob 
in the voice, "It is only a question of time." I 
was startled at the information, and felt a sudden 
heart-sinking. And as I went on my way I kept 
repeating over and over to myself, " Only a question 
of time. Only a question of time / " — Anon. 

5585. TIME passing, though misemployed. 
Lord Bacon tells us that Queen Elizabeth, happen- 
ing to meet Mr. Speaker Popham, asked him what 
had passed in the Lower House. He replied, " If 
it please your Majesty, seven weeks " — the House 
having sat for that time and done practically 
nothing. — J. A. M. 

5586. TIME, Redeeming. The diligence of Mr. 
Wesley in redeeming time has been often noticed ; 
but it is scarcely possible, for those who were not 
intimate with him, to have a just idea of his faith- 
fulness in this respect. In many things he was 
gentle, and easy to be entreated ; in this, decided 
and inexorable. One day his chaise was delayed 
beyond the appointed time. He had put up his 
papers and left the apartment. While waiting at 
the door he was heard to say by one that stood 
near him, ' ' I have lost ten minutes for ever. " 

5587. TIME, Redeeming the. An American 
clergyman, in the early part of his ministry, being 



TIME 



( 586 ) 



TIME 



in London, called on the late Rev. Matthew Wilks. 
He received hiin with courtesy, and entered into 
conversation, which was kept up briskly, till the 
most important religious intelligence in possession 
of each had been imparted. Suddenly there was 
a pause ; it was broken by Mr. Wilks. " Have you 
anything more to communicate ? " " No ; nothing 
of special interest." "Any further inquiries to 
make ? " " None." " Then you must leave me ; 
I have my Master's business to attend to. Good- 
morning." " Here," says the minister, " I received 
a lesson on the impropriety of intrusion, and on 
the most manly method of preventing it." 

5588. TIME, Responsibility of. Ignatius, when 
he heard a clock strike, used to say, " Now I have 
one hour more to answer for." — Brooks. 

5589. TIME, saved from sleep. General Henry 
Lee once observed to the chief, ' ' We are amazed, 
sir, at the vast amount of work that fyou accom- 
plish." Washington replied, " Sir, I rise at four 
o'clock, and a great deal of my work is done while 
others are asleep." — Little's Historical Lights. 

5590. TIME-SERVING, Abject. At the time of 
the " No Popery " riots Delphine, the clown, par- 
ticularly anxious to win " golden opinions from all 
sorts of men," since his benefit was close at hand, 
scrawled upon his house in large letters, "No 
Religion." — Horace Smith. 

5591. TIME-SERVING, Instance of. Bray is a 
village in Berkshire, the vivacious vicar whereof, 
according to Fuller, lived under the reigns of 
Henry VIII., Edward VI., Queen Mary, and Queen 
Elizabeth. Being a time-serving man, he was first a 
Roman Catholic, then a Protestant, then a Roman 
Catholic, then a Protestant again. He had seen 
some martyrs burnt, a mile or two from his vicar- 
age, and found this fire too hot for his tender 
conscience. When somebody taxed him with being 
a turncoat, he replied, " I am nothing of the kind ; 
for, though I changed my religion, I am sure I kept 
true to ray principle, which is to live and die the 
Vicar of Bray." — Clerical Anecdotes. 

5592. TIME-SERVING, rebuked. Dean No- 
well, perhaps confiding in Elizabeth's puritan 
aversion to popish pictures, in preaching before Her 
Majesty, expressed his dislike to the sign of the 
cross. The Queen confounded him by calling 
loudly from her closet window to him " to retire 
from that ungodly digression and return to his 
text." — Dr. Halley. 

5593. TIME, should be taken by the forelock. 

" I will be there to the minute, my lord," said a 
tradesman to Lord Nelson. " Be a quarter of an 
hour beforehand," replied the great man ; "I owe 
everything in the world to being always a quarter 
of an hour beforehand." 

5594. TIME, The opportune, to be seized. 

Eurybiades said, "Do not you know, Themistocles, 
that in the public games such as rise up before 
their turn are chastised for it ? " " Yes," answered 
Themistocles ; " yet such as are left behind never gain 
the crown." Eurybiades, upon this, lifting up his 
staff, as if he intended to strike him, Themistocles 
said, "Strike if you please, but hear me." The 
Lacedaemonians, admiring his command of temper, 
bade him speak what he had to say. — Plutarch. 



5595. TIME, to be rightly and constantly used. 

When Drexelius was asked by his friend Faustinas 
how he could do so much as he had done, he an- 
swered, " The year has three hundred and sixty-five 
days, or eight thousand four hundred and sixty ; in 
so many hours great things may be done ; the slow 
tortoise made a long journey by losing no time." — 
Home. 

5596. TIME, to be seized and used. On the 

outer wall of one of the towers of Beverley Minster 
is a quaint old dial with the pregnant legend, 
Now or When 1 A simple question it asks, silently, 
yet continuously — in the morning, at noon, at the 
setting of the sun — of all the dwellers in that place, 
of all the strangers that come there, of all the 
passers-by ; a simple question, yet one deep in its 
suggestiveness. — Author of The Harvest of a Quiet 
Eye. 

5597. TIME, to be seized and used. A betting 
man once remonstrated with him for preaching on 
a racecourse, quoting the Bible words, " There is a 
time for everything." " Yes," Bazley replied, " and 
it also says that ice are to be instant in season and 
out of season." Last Sunday I preached in my 
pulpit — that was in season ; to-day I am preaching 
here — that is out of season." — Life of Henry Bazley 
of Oxford. 

5598. TIME, Trifling with Mormonism owes 
its birth to trifling employment of time by a minister 
of the gospel ! Its Book of Mormon, on which it is 
built, was written by one Rev. Solomon Spaulding 
during a period of delicate health. To beguile the 
time he composed a silly religious fiction, designing 
to publish it as a romance. This was certainly a 
trifling employment for a man of God, a minister of 
Christ, solemnly consecrated by public and private 
vows to the work of saving souls from death. What 
was the result ? He died without sending his 
manuscript to the press. A child of Satan, J oseph 
Smith, by some means not known to the public, 
gained possession of it, and conceived the daring 
scheme of -publishing it as a revelation from heaven. 
He executed his plan, published the book, founded 
a sect, and became the apostle of the most successful 
and dangerous imposture of modern times. — Biblical 
Treasury. 

5599. TIME used, is life. An eminent divine 
was suffering under chronic disease, and consulted 
three physicians. They declared, on being consulted 
by the sick man, that his disease would be followed 
by death in a shorter or longer time, according to 
the manner in which he lived ; but they unanimously 
advised him to give up his office, because, in his 
situation, mental agitation would be fatal to him. 
" If," inquired the divine, " I gave myself up to 
repose, how long, gentlemen, would you guarantee 
my life ? " " Probably six years," answered the 
doctors. " And if 1 continue in office ? " " Three 
years, at most." "Your servant, gentlemen," he 
replied ; " I should prefer living two or three years 
in doing some good to living six years in idleness." 
— Christian Age. 

5600. TIME, Value of. One morning, when 
Benjamin Franklin was busy preparing his new 
paper for the press a lounger stepped into the store 
and spent an hour or more looking over the books, 
&c. Finally taking one in his hand, he asked the 
price. " One dollar." " One dollar ! " said he. 



TIME 



( 587 ) 



TIMIDITY 



<; Can't you take less than that ? " " No, indeed ; 
that is the price." Another hour was nearly passed, 
when the lounger said, " Is Mr. Franklin at home ? " 
'■'Yes, he is in the printing-office." "I want to 
pee him." The boy immediately informed Mr. 
Franklin that there was a gentleman in the store 
waiting to see him. Franklin was soon behind the 
counter, when the lounger, book in hand, addressed 
him thus, " Franklin, what is the lowest you can 
take for this book ? " " One dollar and a quarter." 
" One dollar and a quarter ! Why, your boy here 
said I could have it for one dollar." "True," said 
Franklin, " and I could have better afforded to take 
a dollar than to have been taken out of the office." 
The lounger seemed surprised, and wishing to end 
the parley of his own making, said, " Come, Mr. 
Franklin, what is the lowest you can take for it ? " 
" One dollar and a half ? " "A dollar and a half ! 
Why, you offered it yourself for a dollar and a 
quarter!" "Yes," said Franklin, "and I had 
better have taken that than a dollar and a half 
now ! " The lounger paid down the price and 
went about his business (if he had any), and Franklin 
returned to the printing-office. 

5601. TIME, Value of. Mr. W. M. F. Round 
relates how, in 1871, being engaged in a series of 
sketches of eminent Frenchmen, he wrote to Carlyle, 
asking for the name of an authority, and requested 
a single line to be enclosed in a directed envelope. 
In reply he received four pages of valuable informa- 
tion. Some time after, Mr. Round was in London 
— or, rather, in Cheyne Row — and saw his benefactor 
for the first time. He was in company with a friend 
who knew Carlyle, and who told him that Mr. Round 
was too modest and grateful to trespass on his time, 
upon which Mr. Carlyle made the following charac- 
teristic remark : — " No man can trespass on my 
time who comes for anything, or who can take any- 
thing of use away. Only those who come for the 
less than nothing of looking at me are unwelcome. 
Come in." 

5602. TIME, Value of. The Duke of Wellington 
wrote to Dr. Hutton for information as to the 
scientific acquirements of a young officer who had 
been under his instructions. The Doctor thought 
he could not do less than answer the question 
verbally, and made an appointment accordingly. 
Directly Wellington saw him he said, ' ! I am ob- 
liged to you, Doctor, for the trouble you have taken. 

Is fit for the post ? " Clearing his throat, Dr. 

Hutton began, " No man more so ; I can " 

"That's quite sufficient," said Wellington; "I 
know how valuable your time is ; mine, just now, 
is equally so. I will not detain you any longer. 
Good-morning." 

5603. TIME, Value of. We read of some of old 
who wished inducias usque ad mane — for a truce 
until morning. "All my possessions for a moment 
of time," said the dying Queen Elizabeth. " Doctor, 
I will give you half of what I am worth," said Vol- 
taire when dying, "if you will give me six months' 
life." "Sir, you cannot live six weeks," replied 
the physician. " Then I shall go to hell," said 
Voltaire bitterly, and died. "O time! time!" 
said one of rank, " it is fit thou shouldst strike thy 
murderer to the heart. How art thou fled for ever ! 
Oh for a single week ! I ask not for years ; though 
an age were too little for the much I have to do." 

5604. Time, Value of. Melanchthon noted down 



the time lost by him that he might thereby reani- 
mate his industry and not lose an hour. An Italian 
sculptor put over his door an inscription intimating 
that whosoever remained there should join in his 
labours. "We are afraid," said some visitors to 
Baxter, "that we break in upon your time." "To 
be sure you do," replied the disturbed and blunt 
divine. Time was the estate out of which these 
great workers, and all other workers, carved a rich 
inheritance of thoughts and deeds for their suc- 
cessors. — Smiles. 

5605. TIME, Value of. It is related of the Duke 
of Wellington that he made an appointment with 
a city dignitary to meet at a certain hour on Lon- 
don Bridge. The dignitary was five minutes late, 
and finding the Duke watch in hand and angry, 
pleaded, "It is only five minutes, your grace." 
" Only five minutes ! " he replied ; " five minutes' 
unpunctuality would have, before now, lost me a 
battle." Next time the city magnate took care, as 
he thought, to be on the safe side. When the 
Duke appeared he greeted him rather triumphantly, 
"You see, your grace, I was five minutes before 
you this time." " Shows how little you know time's 
value," said the old Field Marshal. " / am here to 
the moment. I cannot afford to waste five minutes." 
— Sunday at Home. 

5606. TIME, why lengthened. A venerable lady 
was once asked her age. "Ninety-three," was the 
reply. " The Judge of all the earth does not mean 
that I shall have any excuse for not being prepared 
to meet Him." 

5607. TIME, Worth of. Every country that has 
made a history worth reading has giveu its best 
pages to individual acts of heroic daring and dying 
for its defence and glory. Ancient Rome, perhaps 
beyond all antecedent nations, studded its annals 
with the jewellery of these actions. . . . And no 
instance of individual daring seems to stand out 
in such full stature of heroism as the feat of 
Horatius. . . . Rome was crying out. in the agony 
of the moment, not, "My kingdom for a horse !" 
but, " My kingdom for an hour, for half an hour ; 
for just time enough to smite this bridge from its 
butments into the river." It was a great price to 
pay for a score of minutes ; but the brave Roman 
at the far end of the bridge did not hear the offer. 
He thought of no reward but Rome's defence as 
he fronted, with dauntless face, the head of the 
mailed column of the foe. Between the blows of 
his broadsword on their brazen helms he heard the 
blows of a hundred axes at the other end of the 
bridge ; and when it crashed into the Tiber his work 
was done. He sprang into the river, accoutred as 
he was, and made red streaks in its foam from 
his bleeding veins. He had bought for Rome the 
minutes that were xcorth to her a century of the time 
that would have followed if he had not held the 
bridge until it fell before the on-rushing foe. — Elihu 
Burriit. 

5608. TIMIDITY, Fatal. I remember very well, 
when I first went out to Australia, that one fine 
evening a little bird was seen to be following the 
ship, evidently a land-bird driven out to sea. When 
the little thing got tired it tried to alight on some 
portion of the rigging, though it seemed afraid to 
do so. On one occasion the captain stretched forth 
his hand and tried to take hold of the little bird, 



TITHE 



( 588 ) 



TONGUE 



but it eluded his grasp and went back far away into 
the darkness of the night, falling upon the waves 
without the hope of rescue. — Thos. Spurgeon. 

5609. TITHE, for Christ. A rich merchant, who 
was supporting several native missionaries in India, 
was asked how he could do it. He replied, "At 
my conversion I promised to give away a certain 
part of what business brought in ; and every year 
since it has brought me in about double what it 
did the year before ; so I keep on multiplying my 
gift to Christ's cause." 

5610. TITLES, Useless. Pitt, in ceasing to be 
the great Commoner, veiled his superiority. " My 
friend," said Frederick of Prussia on hearing of 
it, "has harmed himself by accepting a peerage." 
" It argues," said the King of Poland, " a senseless- 
ness to glory to forfeit the name of Pitt for any title." 
His popularity vanished, and with it the terror of 
his name. — Little's Historical Lights. 

5611. TITLES, Vain. A flatterer one day com- 
plimented Alphonso V. in the following words : — 
M Sire, you are not only a king like others, but you 
are also the brother, the nephew, and the son of a 
king." "Well," replied the monarch, 11 what do 
all these vain titles prove ? That I hold the crown 
from my ancestors, without ever having done any- 
thing to deserve it." 

5612. TOLERANCE, Extreme. I am not in any 

sense one of the "good haters;" on the contrary, 
my weaknesses all verge toward an excessive toler- 
ance and a tendency to melt off the outlines of 
things. — George Eliot. 

5613. TOLERANCE, misunderstood. He (Sailer, 
afterwards Bishop of Regensburg) could be identified 
with no party, and was hated by each. Napoleon 
prevented his promotion at one time by assuring 
the king he was a mere hanger-on to the Eoman 
Court ; the Pope refused it at another because he 
suspected his attachment to the Church. . . . He 
was one of the mildest and most tolerant of men — 
mild to excess. It is told that having preached one 
morning near Salzburg, the parish clergyman rose 
up and said he would preach himself in the after- 
noon, as Sailer had made the doors of heaven too 
wide. "You are excellent at bandages," said one 
of his friends, "but a bad operator." "Very 
possibly," he replied ; " in my life / have seen more 
wounds healed by a good bandage than by a knife." 
— Dr. Stephenson. 

5614. TOLERATION, Complete. After Emer- 
son's lecture at Middlebury College, Vermont, a 
minister said in the closing prayer, " We beseech 
Thee, Lord, to deliver us from ever hearing any 
more such transcendental nonsense as we have just 
listened to from this sacred desk." Emerson's only 
remark upon the suppliant was, that he seemed 
a very conscientious, plain-spoken man. — Moncure 
Conway. 

5615. TOLERATION, Genuine. Tolerance, I say, 
a very genuine kind of tolerance : he (Luther) dis- 
tinguishes what is essential, and what is not ; the 
unessential may go very much as it will. A com- 
plaint comes to him that such-and-such a Reformed 
Preacher "will not preach without a cassock." 
"Well," answers Luther, "what harm will a cas- 
sock do the man ? Let him have a cassock to 



preach in ; let him have three cassocks if he find 
benefit in them." — Carlyle. 

5616. TOLERATION, Mutual. A Quaker, after 
listening to Whitefi eld's preaching, came up to him, 
and said, " Eriend George, I am as thou art. I am 
for bringing all to the life and power of the ever- 
lasting God ; and therefore if thou wilt not quarrel 
with me about my hat, I will not quarrel with thee 
about thy gown." — /. R. Andrews. 

5617. TOLERATION, towards lay preaching. 

" You (Scotch commissioners and Presbyterian 
clergy after Dunbar) say that you have just cause 
to regret that men of civil employments should usurp 
the calling and employment of the ministry, to the 
scandal of the Reformed kirks. Are you troubled 
that Christ is preached ? Is preaching so exclusively 
your function ? I thought the Covenant and those 
professors of it could have been willing that any 
should speak good of the name of Christ; if not, it is 
no Covenant of God's approving."— Cromwell. 

5618. TO-MORROW, never comes. For many 
3 T ears the late Alfred de Vigny continued slowly 
amassing poetical materials, though publishing 
nothing, and murmuring always, like Andre Chenier, 
"Rien n'est fait aujourd'hui, tout sera fait dcmain." 
" The morrow has come," wrote the Journal des 
Debats, in recording his death, " and his artist hands 
are cold in the grave." — Francis Jacox. 

5619. TONGUE, a fire. Just before crossing the 
Hackensack River, on the New York and Erie Rail- 
road, I noticed by the roadside a large sign bearing 
in very boldly painted letters the words, " Shut your 
ash-pan." I wondered what the singular and im- 
pertinent counsel meant, when in a moment I found 
the train on a long low wooden bridge. I at once 
saw the force and propriety of the signboard sugges- 
tion. Burning coals dropping from the open ash- 
pan of the locomotive might destroy the bridge, 
interrupt travel, imperil life, and cause numberless 
embarrassments in a financial way. So it is very 
important that the faithful engineer heed the sign- 
board, " Shut your ash-pan." I saw in the admoni- 
tion a reminder of the words of James, " The tongue 
is afire." — Biblical Museum. 

5620. TONGUE, A fiery. Of Dr. Annesley it is 
recorded that, taking coffee one evening at an hotel, 
he heard one of two gentlemen in the next compart- 
ment swearing violently in conversation with the 
other, upon which he rang for the waiter and 
ordered a glass of water. When brought to him 
lie said, " Take it to the gentleman in the next box." 
The gentleman was surprised, and said he had 
ordered no such thing. "I thought," said the 
venerable Doctor gravely, 11 to cool your tongue 
after the fiery language you have been uttering." 

5621. TONGUE, an inheritance. Sir William 
Williams, when on circuit, with more talent than 
wealth, having on one occasion danced with a 
daughter of Watkin Kyffin, Esq., a gentleman of 
very large property, he succeeded in winning the 
affections of the lady, who was an only child. The 
father, being asked to consent to a marriage, sternly 
inquired, " What have you?" The young lawyer 
replied, "/ have a tongue and a gown." He ob- 
tained the lady's hand : inherited the large property, 
and founded the distinguished families of Wynn- 



TONGUE 



( 589 ) 



TRACTS 



stay, Penbedw, and Bodelwyddan. — Black's Guide to 
North Wales. 

5622. TONGUE, Command of. Learn to hold 
thy tongue. Five words cost Zacharias forty weeks' 
silence. — Fuller. 

5623. TONGUE, Control of. A babbler, being at 
table with a number of persons, among whom was 
one of the seven sages of Greece, expressed his 
astonishment that a man so wise did not utter a 
single word. The sage instantly replied, "A fool 
cannot hold his tongue." 

5624. TONGUE, Good and evil of. Xanthus, 
the philosopher, told his servant that on the morrow 
he was going to have some friends to dine, and told 
him to get the best thing he could find in the 
market. The philosopher and his guests sat down 
the next day at the table. They had nothing but 
tongue — four or five courses of tongue — tongue 
cooked in this way, and tongue cooked in that way, 
and the philosopher lost his patience, and said to his 
servant, "Didn't I tell you to get the best thing in 
the market ? " He said, " I did get the best thing 
in the market. Isn't the tongue the organ of 
sociality, the organ of eloquence, the organ of kind- 
ness, the organ of worship ? " Then Xanthus said, 
" To-morrow I want you to get the worst thing in 
the market." And on the morrow the philosopher 
sat at the table, and there was nothing there but 
tongue — four or five courses of tongue — tongue in 
this shape, and tongue in that shape — and the 
philosopher again lost his patience, and said, 11 Didn't 
I tell you to get the worst thing in the market '? " 
The servant replied, " I did ; for isn't the tongue 
the organ of blasphemy, the organ of defamation, 
the organ of lying ? " — Talmage. 

5625. TONGUE, Guard over. The heights and 
recesses of Mount Taurus are said to be much 
infested with eagles, who are never better pleased 
than when they pick the bones of a crane. Cranes 
are prone to cackle and make a noise (Isa. xxxviii. 
14), and particularly so while they are flying. The 
sound of their voices arouses the eagles, who spring 
up at the signal, and often make the talkative tra- 
vellers pay dearly for their impudent chattering. 
The older and more experienced cranes, sensible of 
their besetting foible and the peril to which it ex- 
poses them, take care before venturing on the wing 
to pick up a stone large enough to fill the cavity of 
their mouths, and consequently to impose unavoid- 
able silence on their tongues, and thus they escape 
the danger. 

5626. TONGUE, Misuse of. I saw a terrible 
fire some time ago, or rather I saw the reflection of 
it in the sky ; the heavens were crimsoned with it. 
It burned a large manufactory to the ground, and 
the firemen had hard work to save the buildings 
which surrounded it. They poured streams of water 
on it from fifteen engines, but it licked it up, and 
would have its course till the walls gave way. That 
terrible fire was kindled by a farthing rushlight! 
Some years ago I saw the black ashes of what the 
night before was a cheerful farm-yard, with its 
hay-ricks, corn-stacks, stables, and cow-sheds ; and 
lying about upon them were the carcasses of a number 
of miserable horses and bullocks which had perished 
in the flames. All that was done by a lucifcr-match ! 
In America the Indians strike a spark from a flint 
and steel, and set fire to the dry grass, and the flames 



spread and spread until they sweep like a roaring 
torrent over prairies as large as England, and men 
and cattle have to flee for their lives. "Behold 
how great a matter a little fire kindleth ! " " And 
the tongue is a fire I " A few rash words will set a 
family, a neighbourhood, a nation, by the ears; 
they have often done so. Half the law-suits and 
half the wars have been brought about by the 
tongue. — James Bolton. 

5627. TONGUE, Power of the. When George 
Stephenson, Professor Buckland, and Sir William 
Follett met at Sir Robert Peel's table at Drayton 
in 1845 Stephenson had been worsted in a discus- 
sion by the Professor, because, though he was sure 
of his facts, he had no power of expressing his argu- 
ments ; but when Follett came to the rescue Buck- 
land succumbed. Upon George Stephenson being 
asked by Sir Robert Peel which was the greatest of 
the earth's forces, he said, " I used to think the eye 
of a maiden to bring her lover to her side, but I 
now place tongue-power first, even before my own 
locomotives." 

5628. TONGUE, Ruling the. Socrates, the ec- 
clesiastical historiographer, reports a story of one 
Pambo, a plain, ignorant man, who came to a 
learned man, and desired him to teach him some 
psalm or other. He began to read unto him the 
Thirty-ninth Psalm: "I said, I will take heed to 
my ways, that I sin not with my tongue." Having 
passed this first verse, Pambo shut the book and 
took his leave, saying that he would go and learn 
that point first. When he had absented himself for 
the space of nine months, he was demanded of his 
reader when he would go forward. He answered, 
that he had not yet learned his old lesson ; and he 
gave the very same answer to one that asked the 
like question forty-nine years after. — Spencer. 

5629. TRACT, Influence of. The Rev. W. B. 
Crickmer, of Beverley, who had the honour of 
planting the English Church in British Columbia, 
relates that one day one of the employes at the 
Hudson Bay Fort, Fort Langley, on the Fraser 
River, showed him a tract. There was no one in 
the colony then (early in 1859) to have distributed 
the Tract Society's tracts but himself, as he was 
alone in the field. He asked the man where he got 
it. He replied, " I picked it up out of the Fraser, 
dried it, and have read it over and over again, and 
it has made a great impression upon my mind." 
The only rational way of accounting for it is, that 
it was one of the thousands of tracts which the 
pioneer scattered, and that the H. B. C. employ 6 
had picked up what some reckless gold-miner had 
" pitched overboard " out of his canoe or boat. 
The tract was one of the striking productions of the 
Rev. Canon Ryle, the celebrated tract- writer ; and 
its title was, "Repent or Perish." — Denton. 

5630. TRACTS, a test. A New England sea- 
captain who visited " India beyond the Ganges " 
was boarded by a Malay merchant, a man of con- 
siderable property, and asked if he had any tracts 
he could part with. The American, at a loss how 
to account for such a singular request from such a 
man, inquired, " What do you want of tracts ? You 
cannot read a word of them." " True, but I have a 
use for them nevertheless. Whenever one of your 
countrymen or an Englishman calls on me to trade, 
I put a tract in his way, and watch him. If he 



TRACTS 



( 590 ) TRANSGRESSION 



reads it soberly and with interest, I infer that he 
will not cheat me ; if he throws it aside with con- 
tempt or a profane oath, I have no more to do with 
him ; I cannot trust him." 

5631. TRACTS, and the Reformation. It has 

often been remarked that the Reformation could 
not have been carried through so triumphantly as 
it was had it not been for the invention of printing, 
but few are probably aware of how large a number 
of small publications were put in circulation by the 
Reformers, and written by themselves. " As the 
only original and authentic records of the Refor- 
mation," remarks an anonymous writer early in 
the present century, " these little productions have 
always been held in the highest reverence and 
esteem by the theologian as well as the historian, and 
have been collected with avidity and at a consider- 
able expense. Owing, however, to the remoteness of 
the time of their publication, and to the persecution 
that some of them experienced, it was always a very 
difficult task to bring together these scattered pro- 
ductions ; and, except in some ancient towns in 
Germany that were the first to adopt the principles 
of the Reformation, it was almost impossible to meet 
with any considerable number of them." — Refor- 
mation Anecdotes. 

5632. TRACTS, Value of. Let those Yio despise 
tracts remember that it was by tracts tae battle of 
the Reformation was fought and won. Disdaining 
to use any weapon save the pen, Luther was pre- 
served from committing the error of Zwinglius, who 
fell by the sword. — Reformation Anecdotes. 

5633. TRAINING, A careful. Miss Martineau, 
an authority not likely to err in the way of enthu- 
siasm, gives us, in her sketch of the Duchess of 
Kent, an anecdote current at the time, which illus- 
trates the carefulness of the training of Queen 
Victoria better than the abstract statement that 
the Princess " was reared in as much honesty and 
care about money matters as any citizen's child." 
Very few citizens' children, we believe, ever were 
or could be so rigidly guarded from an extra shilling 
of expenditure. " It became known at Tunbridge 
Wells that the Princess had been unable to buy a 
box at the Bazaar because she had spent her money. 
At this Bazaar she had bought presents for almost 
all her relations, and had laid out her last shilling, 
when she remembered one cousin more, and saw 
a box priced half-a-crown which would suit him. 
The shop people, of course, placed the box with 
the other purchases, but the little lady's governess 
admonished them by saying, ' No ; you see the 
Princess has not got the money ; therefore, of course, 
she cannot buy the box.' This being perceived, 
the next offer was to lay by the box till it could be 
purchased ; and the answer was, 'Oh, well, if you 
will be so good as to do that. 5 On quarter day, 
before seven in the morning, the Princess appeared 
on her donkey to claim her purchase." 

5634. TRAINING, appreciated. When Alex- 
ander the Great was born, Philip, his father, wrote 
to Aristotle in these words, truly worthy of a king — 
" Know that a son is born unto us. We thank the 
gods, first, for their excellent gift, and secondly, 
that it is bestowed in the age of Aristotle, who, we 
trust, will render him a son worthy of his father and 
a prince worthy of Macedonia." 

5635. TRAINING, deemed unnecessary in Chris- 



tian life. A little boy asked his father why he 
didn't go to Sunday-school, prayer-meeting, &c. 
" Oh," said he, " I'm 'stablished ; no need of my 
going." A few days after that they were out with 
a horse and cart, hauling wood, and when they 
came to a hill the horse would not pull ; and after 
all efforts had failed to get him to pull, the father 
asked the boy, " What do you think is the matter ? " 
The boy answered, " Oh, he's 'stablished, father." — 
Family Circle. 

5636. TRAINING, Effects of. " You charge me 
fifty sequins, " said the Venetian nobleman to the 
sculptor, " for a bust that cost you only ten days' 
labour." "You forget," said the artist, "that I 
have been thirty years learning to make that bust 
in ten days." — Smiles. 

5637. TRAINING, God's process in. Did you 

ever pass by a church where the process of tuning 
was going on ? Do you recollect passing by this 
church when this organ was being tuned? One 
note was taken as a comparison note ; and the next 
one, being put down, began to squeak in the great- 
est discord. Then it was subjected to a series of 
tappings and knockings, when it came up, and came 
up, and came up, until at last it was brought into 
a perfect blending. Then the next was taken, and 
that began away off, and came up screaming like a 
child dragged to its parent, and gradually was sub- 
dued, and finally was all right. And if I thought 
once, I thought a thousand times, when this organ 
was being put up, " Well, that is just like me. The 
Lord is bringing me into accord in that way, and I 
scream when I begin, but work up to a tuneful 
state at last." — Beecher. 

5638. TRAINING, Religious. " It is already a 
hard case for me," the Queen says, when she speaks 
of the pressure of public business which prevented 
her from giving to the little Princess-Royal all the 
attention she wished, " that my occupations prevent 
me from being with her when she says her prayers." 
And we may quote entire the note of instructions 
in respect to religious training which the young 
mother of twenty-five put down for the guidance of 
her deputies in this important work : — " I am quite 
clear that she should be taught to have great rever- 
ence for God and for religion, but that she should 
have the feeling of devotion and love which our 
Heavenly Father encourages His earthly children 
to have for Him, and not one of fear and trembling ; 
and that the thoughts of death and an after-life 
should not be presented^ in an alarming and for- 
bidding view, and that she should be made to know 
as yet no difference of creeds." 

5639. TRAINING, Severity of. Alexander him- 
self related afterwards that this Leonidas (his pre- 
ceptor), in their journeys together, used frequently 
to look into the trunks where his bed and clothes 
were laid, in order to see if Olympias, his mother, 
had not put something superfluous into them, which 
might administer to delicacy and luxury. — Rollin. 

5640. TRANSGRESSION, A single. One wheel 
broken in the machinery will render the whole in- 
efficient ; one breakage of a stave in the ladder 
may make it unfit for safe and full use ; one piece of 
rail displaced on the railway may result in fearful 
disaster ; one inch of wire cut out of the telegraph 
would prevent the use of all the rest, whatever its 
extent ; one failure in any law of nature may go on 



TRANSGRESSIONS 



( 591 ) TRANS UBS TA N TIA TIO N 



producing other failures ad infinitum. So the trans- 
gression of but one law of God ; it is ruinous to the 
soul ; it leads on to innumerable transgressions ; it 
violates the whole code. — Bate. 

5641. TRANSGRESSIONS, how to be met. It 

was enough for Scipio Africanus, when charged with 
peculation of the public funds, on one day to men- 
tion the illustrious services he had rendered his 
country, and on the next but to say, " It was on 
this very day I fought bravely for you against 
Hannibal and gained a glorious victory ; " but we 
have no merits like these to plead when the sense 
of sin is upon us and charge of transgression rings 
in our ears. No ! And yet there is a victory we can 
plead even then ; not our own, but Christ's. And 
the illustrious service that Christ has conferred on 
humanity is this, that no man may stand without a 
plea even in that hour of condemnation and of shame. 
—B. 

5642. TRANSGRESSORS, All are. Palseologus 
was urged to accept the judgment of God in the 
fiery proof of the ordeal. It was incumbent on him 
to bear a red-hot ball of iron three times from the 
altar to the rails of the sanctuary without artifice 
and without injury. He eluded the dangerous 
experiment with sense and pleasantry. " I am a 
soldier," said he, " and will boldly enter the lists 
with my accusers ; but a layman, a sinner Wee 
myself, is not endowed with the gift of miracles. 
Your piety, most holy prelate, may deserve the 
interposition of Heaven, and from your hands I 
will receive the fiery globe and the pledge of my 
innocence." The Archbishop started, the Emperor 
smiled, and the absolution or pardon of Michael 
was approved by new rewards and new services. — 
Gibbon (condensed). 

5643. TRANSUBSTANTIATION, Absurdity of. 

Badby was a really great man. ... " If a priest," 
he said, "can by his word make God, there will 
be twenty thousand gods in England at one time. 
Moreover, I cannot conceive how, when Christ at 
the last supper broke one piece of bread, and gave 
a portion to each of His disciples, the piece of bread 
could remain whole and entire as before, or that He 
then held His own body in His hand." . . . When 
he appeared the last time before the Court and was 
again questioned as to the nature of the elements in 
the Eucharist, he said, that "in the sight of God 
the Duke of York," to whom he bowed, "or any 
child of Adam, was of higher value than the sacra- 
ment of the Altar." . . . Badby died a moral hero ; 
if any man was ever a martyr for his opinions, he 
was one. — Dean Hook. 

5644. TRANSUBSTANTIATION, Absurdity of. 

"You know Father O'Shaughnessy, the parish 
priest ? " " Yes, your riverence." " Will you carry 
a message to him for me ? " " To be sure, your 
riverence." "Well, take Gideon Ouseley's compli- 
ments to the reverend father, and ask him can he 
make a fly — one of those little things buzzing about 
our ears." " It's no use, your riverence," said two 
or three at once. "Shure, we know he couldn't." 
"What ! is it Father O'Shaughnessy, the parish 
priest, cannot make one of these little flies ? " 
"Och, and shure, he could do nothing, he could 
do nothing of the kind ! " several voices good- 
humouredly shouted. "Ah, then, gentlemen, if 
you're sure he couldn't make a little fly out of a 
bit of clay, how could he make the Blessed Saviour 



out of a bit of bread ? " " True for your riverence," 
several said gravely. — Rev. W. Arthur, M.A. 

5645. TRANSUBSTANTIATION, Absurdity of. 

It is related of Lady Jane Grey, that being, when 
very young, at Newhall, in Essex, the seat of Mary, 
afterwards Queen, and walking near the chapel 
with Lady Anne Wharton, she observed her com- 
panion, as they passed, bow to the elements on the 
altar. Affecting surprise at the motion of her friend, 
she asked, "Is the Lady Mary in the chapel ?" 
" No," replied her companion ; " I bend to Him who 
made us all." "How is that?" retorted Jane. 
"Can He be there who made us all, and yet the 
baker made him ? " 

5646. TRANSUBSTANTIATION, Folly of. The 

absurdity of the doctrine of transubstantiation was 
once strikingly exemplified during the examination 
of a young Chinese convert by a Romish missionary. 

How many Gods are there ? " asked the Catholic 
priest. "None, sir," answered the humble disciple. 
" None I none I " exclaimed the priest. " Why, have 
I not always told you there is one?" "Yes, sir," 
replied the new convert ; " but you know I ate it 
yesterday ! " 

5647. TRANSUBSTANTIATION, Gross concep- 
tion of. On an altar at Worms is to be seen a 
picture in which the Virgin throws Jesus in the 
hopper of a mill, while from the side he issues, 
changed into little morsels of bread, with which the 
priests feed the people. — /. D 'Israeli. 

5648. TRANSUBSTANTIATION, tested. A 

Protestant lady married a Roman Catholic, on con- 
dition he would never use any attempts to induce 
her to embrace his religion. Accordingly, after 
their marriage, he abstained from conversing with 
her on those religious topics which he knew would 
be disagreeable. He employed the Romish priest, 
however, who often visited the family to instil his 
popish notions into her mind. But she remained 
unmoved, particularly on the doctrine of transub- 
stantiation. At length the husband fell ill, and 
during his affliction was recommended by the priest 
to receive the holy sacrament. The wife particu- 
larly requested that she might prepare the wafer 
and wine for the solemnity by the next day. She 
did so, and on presenting them to the priest said, 
"These, sir, you wish me to understand, will be 
changed into the real body and blood of Christ after 
you have consecrated them ? " " Most certainly," 
he replied. "Then, sir," she rejoined, "it will not 
be possible, after the consecration, for them to do 
any harm to the worthy partakers ; for, says our 
Lord, 'My flesh is meat indeed, and my blood is 
drink indeed, and he that eateth me shall live by 
me.'" "Assuredly," answered the priest, "they 
cannot do harm to the worthy receivers, but must 
communicate great good." The ceremony was pro- 
ceeded with, the bread and wine were consecrated, 
the priest was about to take and eat the bread ; 
but the lady begged pardon for interrupting him, 
adding, " I mixed a little arsenic with the bread, 
sir ; but as it is now truly changed into the real 
body of Christ, it cannot, of course, do you any 
harm." The principles of the priest, however, were 
not sufficiently firm to enable him to eat it. Con- 
fused, ashamed, and irritated, he left the house, and 
never more ventured to enforce on the lady the 
absurd doctrine of transubstantiation. 



TREASURE 



( 592 ) 



TREASURES 



5649. TREASURE, in heaven. In order to get 
at the best piece in the artist's collection the Prince 
ordered " Fire ! " to be cried in the neighbourhood. 
At the first sound of alarm the artist abruptly 
left the Prince, and seized his darling — his Titian. 
The alarm was a false one. but the object of the 
Prince was answered. What loss, what gain, 
would affect you most ? " Where thy treasure is, 
there will thy heart be also." — Christian Age. 

5650. TREASURE, in heaven. Paulinus, when 
he was told that the Goths had sacked Nola and 
plundered him of all he had, lifted up his eyes to 
heaven and said, "Lord, Thou knowest where I 
have laid up my treasure." 

5651. TREASURE, in heaven. John Newton 
one day visited a good woman in deep affliction. 
A fire had destroyed her house and property. He 
said to her, "Madam, I give you joy." She 
seemed surprised. " What ! give me joy at the 
destruction of my property ? " "No, Madam. I 
give you joy that you have a treasure beyond the 
reach of flames — that you have a better and a 
more enduring substance in heaven." 

5652. TREASURE, misplaced. To set the 

heart on the creature is to set a diamond in lead, 
or to lock coals in a cabinet and throw jewels into 
a cellar. — Bishop Reynolds. 

5653. TREASURE, The Christian's. There is 
a saying in Plutarch recorded of a rich Roman 
(Crassus), that " he did not think that man rich 
who knew all that he had." Truly in this man's 
account a Christian is truly rich ; he hath laid up 
more treasure than himself knows of ; yet, although 
a Christian knows not how much he hath, yet he 
shall lose none ; it is safe, being laid up in heaven : 
every star is as a seal set upon the treasure-door. — 
Bishop Hopkins. 

5654. TREASURE, unused and unproductive. 

In a cellar of the Julius Tower at Spandau, the 
grim prison-fortress associated with so many 
thrilling episodes in Prussian political history, lies 
a mighty treasure of coined gold, equivalent in 
value to six millions of poimds sterling, laid aside 
from Germany's gains by the 1870-1 war as a 
provision of hard cash wherewith to defray the 
mobilisation and preliminary expenses of the next 
campaign undertaken by the Empire. This enor- 
mous reserve fund is absolutely unproductive, and 
may be said to have cost the German nation half 
its total amount in foregone interest since it was 
first lodged in its subterranean repository. 

5655. TREASURES, Clinging to, in death. A 

gentleman of my congregation, whose wife was 
united to the church, although regular in his 
attendance, and apparently in affluent circum- 
stances, yet was very reluctant to aid any of the 
charities connected with the church. At length his 
end approached, and I was sent for to offer him the 
consolations of religion as he lay dying. What was 
my surprise, after having conversed and prayed 
with him, to find that he was unwilling to take my 
hand, muttering that he knew he had not done what 
was right in reference to the support of religion, but 
intended to amend ! He then requested me to say 
what I thought would become of him. How could 
I reply, but by exhorting him to repent, and relin- 
quishing all thoughts of a worldly nature, to betake 



himself to the sacrifice and mediation of the Son of 
God for pardon, safety, and salvation in that world 
which he was to all appearance soon about to 
enter ? He gazed at me with a look of disappoint- 
ment. Upon a hint to inquire into his thoughts, I 
questioned him very pointedly, and, to my astonish- 
ment and horror, he reluctantly disclosed the fact 
that, while thus seemingly about to breathe his 
last, his hands were under the bedclothes grasping 
the keys of his cabinet and treasures, lest they should 
be taken from him ! — Leif child [abridged). 

5656. TREASURES, False security of. The 

Bucaniers were wont to hide their plunder, with 
many superstitious solemnities, in the desert islands 
and keys which they frequented. The most cruel of 
mankind are often the most superstitious ; and those 
pirates are said to have recourse to a horrid ritual 
in order to secure an unearthly guardian to their 
treasures. They killed a negro or Spaniard, and 
buried him with the treasure, believing that his 
spirit would haunt the spot and terrify away all 
intruders. — Sir Walter Scott. 

5657. TREASURES, in heaven. Miss G 

was one day visiting an aged man, a friend of her 
father, and one who was associated with him in 
early life. Though differing widely in sentiment, 
the two old men still felt a deep interest in each 

other. Mr. S had been one of those who run 

after the world and overtake it. All that it can give 
he had obtained. Now he inquired of the state of his 
friend, whom he knew to be in circumstances of far 
less external comfort than himself. As he listened 
to the story of his patience in suffering, and of the 
cheerfulness with which he could look forward, 
either to a longer pilgrimage in this world or to 
the hour of death, his conscience applied the unex- 
pressed reproach, and he exclaimed, "Yes, yes ; you 
wonder I cannot be as quiet and happy too ; but 
think of the difference — he is going to his trea- 
sure, and I — I must leave mine." — Sunday-school 
Chronicle. 

5658. TREASURES, Incorruptible. During the 

reign of King Munbaz there happened to be a most 
grievous famine. The people had parted with their 
all, and were in the utmost distress. The King, 
touched by their affliction, ordered his Minister to 
expend the treasures which he and his ancestors 
had amassed in the purchase of corn and other 
necessaries of life, and to distribute them amongst 
the poor and needy. The King's brothers, who 
were not of a very generous disposition, grieved to 
see such vast sums of money expended, reproached 
him with want of economy. "Thy forefathers," 
said they, "took care to add to the treasures which 
their ancestors had left them, but thou — thou not 
only dost not add, but dost squander what they have 
left thee." "You are mistaken, my dear brethren," 
replied the generous King ; / too preserve treasures, 
as did my ancestors before me. The only differ- 
ence is this ; they preserved earthly but I heavenly 
treasures ; they preserved gold and silver, but I have 
preserved lives. ' 

5659. TREASURES, Lost. Lost treasures give 
a sense of comfort ever to have possessed them. 
Said a man, " I have forgotten more Latin than 3*011 
ever knew. " In order to lose a thing you must have 
had it. Said a man, " I once had the very finest 
diamond ever known, and I have lost it." Yes, he 



TREASURES 



( 593 ) 



TRIALS 



has lost the diamond, but he has not lost the joy of 
it. To have had losses is a satisfaction. It is in 
human nature to magnify a loss by magnifying the 
thing lost. — George Daivson. 

5660. TREASURES, Man's care of. M. Foscue, 
the Trench millionaire miser, in order to make sure 
of his treasures, dug a cave in his wine-cellar so 
large and deep that he could go down with a ladder. 
At the entrance was a door with a spring-lock, 
which, on shutting, would fasten of itself. After a 
time he was missing ; search was made for him, but 
to no purpose. At last his house was sold. The 
purchaser, beginning to rebuild it, discovered a door 
in this cellar, and going down, found him lying dead 
on the ground, with a candlestick near him ; and 
on searching further, discovered the vast wealth 
which he had amassed. He went into the cave, 
and the door by some accident shutting after him, 
he perished for want of food. Thus died this 
avaricious wretch in the midst of the treasure 
which he had heaped together. 

5661. TREASURES, Measure of. An ambassador 
of ancient Spain was taken to see the precious trea- 
sures of Venice, which were kept in guarded custody 
in the Palace of St. Mark. The Spaniard began to 
grope among the chests and cabinets as if to find 
the bottom. On being asked what he was doing, 
he said he wanted to compare their wealth with 
that of the king, his master. " His chests," said he, 
"excel yours, for you cannot reach the bottom. 
They are the precious gold and silver mines of 
Mexico" and Peru." 

5662. TREASURES, Vanity of. " I have slain 
the princes of men," said Azzud ad Dowlah, "and 
have laid waste the palaces of kings. I have dis- 
persed them to the east and scattered them to the 
west, and now the grave calls me and I must go ! " 
And he died with the frequent exclamation, "What 
avails my wealth ? My empire is departing from 
me ! " When Mahmoud, the great Gazenevide, 
was dying of consumption in his Palace of Happi- 
ness, he ordered that all his treasures should be 
brought out to amuse him. They were laid before 
him — silk and tapestry, jewels, vessels of silver and 
gold, coffers of money, the spoils of the nations whom 
he had plundered : it was the spectacle of a whole 
day; but pride yielded to the stronger feeling of 
nature, Mahmoud recollected that he was in his 
mortal sickness, and wept and moralised upon the 
vanity of the world. — Southey. 

5663. TRIAL, borne for Christ's sake. Mrs. 
Sherwood relates that, pained at seeing Henry 
Martyn completely prostrated by his tormentor, 
Sabat, the apostate, she exclaimed, " Why subject 
yourself to all this ? Rid yourself of this Sabat at 
once." He replied, "Not if his spirit were ten 
times more acrimonious and exasperating." Then, 
smiling in his gentle, winning manner, he pointed 
upwards, and whispered in low but earnest tones, 
" For Him.'" 

5664. TRIALS, Influence of. It is the rough 
zoorh that polishes. Look at the pebbles on the 
shore ! Par inland, where some arm of the sea 
thrusts itself deep into the bosom of the land, and 
expanding into a salt loch, lies girdled by the 
mountains, sheltered from the storms that agitate 
the deep, the pebbles on the beach are rough, not 
beautiful ; angular, not rounded. It is where long 



white lines of breakers roar, and the rattling shingle 
is rolled about the strand, that its pebbles are 
rounded and polished. As in nature, as in the arts, 
so in grace ; it is rough treatment that gives souls 
as well as stones their lustre ; the more the diamond 
is cut, the brighter it sparkles ; and in what seems 
hard dealing, their God has no end in view but to 
perfect His people's graces. Our Father, and kindest 
of fathers, He afflicts not willingly ; He sends 
tribulations, but hear Paul tell their purpose : 
"Tribulation worketh patience, patience experi- 
ence, experience hope." — Guthrie. 

5665. TRIALS, Our pride amid. When a man's 
pride is thoroughly subdued it is like the sides of 
Mount Etna. It was terrible while the eruption 
lasted and the lava flowed ; but when that is past, 
and the lava is turned into soil, it grows vineyards 
and olive-trees up to the very top. — Beecher. 

5666. TRIALS, Overcoming. Pleopidas, hearing 
that his enemy was coming to give him battle with 
double the number of soldiers that he possessed 
himself, replied to his informant, " So much the 
better for us ; we shall beat so many the more." So 
should the Christian view the trials and sorrows of 
this life, be they never so many ; through Christ 
they may all be overcome. — New Handbook of 
Illustration. 

5667. TRIALS, Support in. A poor but worthy 
inhabitant of Paris once went to the bishop with a 
heart almost overwhelmed. " Father," said he, 
with the most profound humility, " I am a sinner ; 
I feel that I am a sinner ; but it is against my will. 
Every hour I ask for light and humbly pray for 
faith, but still I am overwhelmed with doubts. 
Surely if I were not despised of God, He would not 
leave me to struggle thus with the adversary of 
souls." The bishop thus consoled his sorrowing 
son — " The King of France has two castles in diffe- 
rent situations, and sends a commander to each of 
them. The castle of Montleberry stands in a place 
remote from danger, far inland, but the castle of 
La Rochelle is on the coast, where it is liable to 
continual sieges. Now, which of the two com- 
manders, think you, stands the highest in the esti- 
mation of the King, the commander of La Rochelle 
or he of Montleberry?" "Doubtless," said the 
poor man, " the King values him the most who has 
the hardest task and braves the greatest dangers." 
" Thou art right," replied the bishop. "And now 
apply this matter to thy case and mine ; for my 
heart is like the castle of Montleberry, and thine 
like that of La Rochelle.'' — Biblical Museum. 

5668. TRIALS, the common lot. Some time 
ago, as a gentleman was passing over one of the 
extensive downs in the west of England, about 
mid-day, where a large flock of sheep was feeding, 
and observing the shepherd sitting by the roadside, 
preparing to eat his dinner, he stopped his horse, 
and entered into conversation with him to this 
effect: — "Well, shepherd, you look cheerful and 
contented, and I dare say have very few cares to 
vex you. I, who am a man of pretty large property, 
cannot but look at such men as you with a kind of 
envy." "Why, sir," replied the shepherd, "'tis 
true I have not troubles like yours ; and I could 
do well enough, was it not for that black ewe that 
you see yonder amongst my flock. I have often 
begged my master to kill or sell her j but he won't 



TRIALS 



( 594 ) 



TRIFLES 



though she is the plague of my life ; for no sooner 
do I sit down to look at my book or take up my 
wallet to get my dinner but away she sets off 
over the down, and the rest follow her ; so that I 
have many a weary step after them. There you 
see she's off, and they are all after her ! " " Ah, 
friend," said the gentleman to the shepherd before 
he started, u I see every man has a black ewe in 
his flock to plague him as well as I ! " 

5669. TRIALS, Use of. Man is the iron and 
God is the smith ; and we are always either in the 
forge or on the anvil. God is shaping us for higher 
things. — Beecher. 

5670. TRIALS, to be pressed through. When 
in Madeira I rose early one morning, hoping to 
reach the summit of a certain mountain, to gaze 
upon a magnificent scene and enjoy the balmy air. 
I had a servant with me, and we had got up some 
two thousand feet, when a thick mist was seen 
descending upon us, quite obscuring the whole face 
of the heavens, and I thought we had no chance left 
but at once to retrace our steps. But as the cloud 
came nearer my guide ran on, penetrating the mist 
and calling to me ever and anon, " Press on, Master, 
press on 1 There is light beyond." I did press on ; 
in a few minutes the mist was passed, and I gazed 
upon a scene of tanscendent beauty. All was bright 
and cloudless above ; and below was the almost 
level mist, concealing the world below and glistening 
in the rays of the sun like a field of untrodden snow ; 
— there was nothing between us and heaven. I 
have often thought since, there was nothing like 
" pressing on " in every trial of life, assured that 
although the mists of earth may hang around us at 
certain stages of our journey, there is light beyond. 
— Mr. Corderoy. 

5671. TRIBULATION, a helper. Dr. Kalley, 
who was long imprisoned at Madeira for distributing 
the Scriptures and speaking to the people of the 
things of the Kingdom, sold more copies of the Scrip- 
tures weekly during his imprisonment than he had 
been able previously to do monthly ; and in a few 
months of the same period he distributed 30,000 
religious tracts, besides receiving regular visits from 
between two and three hundred natives, to obtain 
religious instruction — all of whom were more or less 
under gracious influence, and some of them converted 
to God. The Government could not have taken a 
more effectual way to spread what they call heresy 
than to imprison this faithful servant of God. — 
Arvine. 

5672. TRIBULATION, a source of joy. It is re- 
lated that in Germany there stood two vast towers, 
far apart, on the extremes of a castle ; and that the 
old baron to whom this castle belonged stretched 
huge wires across from one to the other, thus con- 
structing an iEolian harp. Ordinary winds pro- 
duced no effect upon the mighty instrument ; but 
when fierce storms and wild tempests came rushing 
down the sides of the mountains and through the 
valleys, and hurled themselves against those wires, 
then they began to roll out the most majestic strains 
of music that can be conceived. It is thus with 
many of the deepest and grandest emotions of the 
human soul. The soft and balmy zephyrs that fan 
the brows of ease and cheer the hours of prosperity 
and repose give no token of the inward strength 
and blessing which the tempest's wrath discloses. 



But when storms and hurricanes assault the soul, 
the bursting wail of anguish rises with the swells of 
jubilant grandeur, and sweeps upward to the throne 
of God as a song of triumph, victory, and praise. — 
Biblical Treasury. 

5673. TRIBULATION, of God. A coloured 
woman, when reproved for undue expression of 
grief, said, " Now, look here, honey ; when de 
good Lord sends us tribulations, don't you s'pose 
He 'spects us to tribulate?" — Christian Chronicle. 

5674. TRIFLES, Attaching undue importance to. 

In the year 1474 the Novgorodian Chronicler gravely 
relates : — " This winter some philosophers began to 
sing, ' O Lord, have mercy,' and others merely, 
' Lord, have mercy.' " And this attaching of enor- 
mous importance to trifles was not confined to the 
ignorant multitude. An Archbishop of Novgorod 
declared solemnly that those who repeated the word 
" Alleluiah " only twice at certain points in the 
liturgy "sing to their own damnation;" and a 
celebrated Ecclesiastical Council held in 1551 put 
such matters as the position of the fingers when 
making the sign of the cross on the same level as 
heresies — formally anathematising those who acted 
in such trifles contrary to its decisions. . . . The wear- 
ing of a beard was for the old Russian an essential 
of salvation. " Where," asked one of the Patriarchs 
of Moscow, " will those who shave their chins stand 
at the Last Day ? — among the righteous adorned 
with beards, or among the beardless heretics?" 
..." Woe to us ! Woe to us ! " cried the monks 
of Solovetsk when they received the new liturgies. 
4 ' What have you done with the Son of God ? Give 
Him back to us ! You have changed Isus (the old 
Russian form of Jesus) into Iisus ! It is fearful 
not only to commit such a sin, but even to think of 
it ! " — Russia, by D. M. Wallace, M.A. 

5675. TRIFLES, Attention to. When I was at 
Rome I frequently saw Claude, who was then 
patronised by the most eminent persons in that 
city. I frequently met him on the banks of th« 
Tiber, or wandering in the neighbourhood of Rome, 
amidst the venerable remains of antiquity. He 
was then an old man, yet I have seen him returning 
from his walk with his handkerchief filled with 
mosses, flowers, stones, &c, that he might consider 
them at home with that indefatigable attention 
which rendered him so exact a copier of nature. 
I asked him one day by what means he arrived 
at such an excellency of character among painters, 
even in Italy. "/ spare no pains whatever, even 
in the minutest 'trifles" was the modest reply of this 
venerable genius. — Vigneul MarviUe. 

5676. TRIFLES, Disputing about. Demosthenes, 
the celebrated Greek orator, was once defending a 
prisoner who was being tried for his life, when, the 
Court and the audience being rather inattentive, he 
suddenly began to tell them this story : — "A traveller 
once went from Athens to Megara on a hired ass, 
during the ' dog-days.' It was noon, and he was 
exposed to the full heat of a burning sun. Not 
finding so much as a bush under which to take 
shelter, the thought struck him that it would not 
be a bad plan to dismount and seat himself in the 
shadow of the ass. The owner of the donkey, who 
had accompanied him, objected to this arrangement, 
declaring that when he hired out the animal to him 
the shadow was not included in the bargain. A 



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TRIFLES 



fierce dispute began between the owner of the ass 
and its rider, and at last from words they came to 
blows, which finally resulted in an action at law." 
Having said thus much, Demosthenes continued the 
defence of his client ; but the audience, whose curio- 
sity was aroused, were most anxious to learn how 
the judges decided so singular a case. Thereupon 
Demosthenes reproved them sternly for greedily 
devouring a childish story about an ass's shadow, 
while they turned a deaf ear to a cause in which 
the life of a human being was concerned. — Preachers 
Promptuary of Anecdote. 

5677. TRIFLES, Great things depend upon. 

One night, about two hundred years ago, the in- 
mates of a house in a back-street in Paris were 
roused. The French Minister had sent for one 
of his agents. Hastily dressing, the man hurried 
to his master. He was ordered to set off at once, 
and travel post night and day, so as to reach 
Basle on the third day, to take his stand on the 
bridge of that town for the one hour between two 
and three o'clock in the afternoon, carefully to 
notice all that he saw, and then to return and 
report what he had seen. Off he started, and 
reached Basle soon enough to take his station on 
the bridge at the time appointed. Lounging in 
an easy, careless way, but keenly alive to every- 
thing, he watched the passers-by, and took careful 
notes of all he saw. Ordinary folk went by him 
on the bridge ; now a child at play, then a peasant 
coming in from the country ; a girl selling flowers, 
a workman, a gipsy selling brooms ; now two young 
lovers ; then a nurse with a party of children ; and 
last, a traveller with a staff, who quietly leaned 
over the parapet, looked into the water, tapped 
the pavement three times with his staff, and then 
went on his way. At length the clock struck three. 
Greatly disappointed, the messenger left the bridge 
and hastened home. At once he reported all that 
he had seen, whilst the Minister listened with un- 
concern, until mention was made of the traveller 
who had struck the pavement with his staff. Then 
he was all attention, and having heard every par- 
ticular, immediately sent word of this to the king. 
That same night 30,000 French troops advanced 
upon Strasburg ; and the town, when summoned, 
surrendered to them. 

5678. TRIFLES, Help from. The Rev. Dr. 
Beecher said, on a public occasion, that he had a 
dream, which, like other dreams, did not wholly 
explain itself, and in which some of the natural 
objects had the power of speech. He was travelling 
near the sources of the Monongahela, and in passing 
over a rough country, at every short distance met 
little streams which he could step over ; but all of 
them were going the same way. At last he asked 
one where he was going. "Why," replied the 
little rill, " I am going to New Orleans. I heard 
the people there want a great canal, a thousand 
miles long and fifteen hundred feet wide, and I am 
going to help to make it." "And, pray, what can 
you do ? " "I don't know what I can do, but I 
shall be there." And so saying it hurried on, 

5679. TRIFLES, hiding the light. David Ritten- 
house, of Pennsylvania, the great astronomer, was 
skilful in measuring the size of the planets and 
determining the position of the stars. But he found 
that, such was the distance of those orbs, a silk 
thread stretched across the glass of his telescope 



would entirely cover a star ; and, moreover, that a 
silk fibre, however small, placed upon the same glass, 
would not only cover the star, but would conceal so 
much of the heavens that the star, if a small one 
and near the pole, would remain obscured behind 
that silk fibre several seconds. Thus a silk fibre 
appeared to be larger in diameter than a star. 
There are times when a very small self-gratification, 
a very little love of pleasure, a very small thread, 
may hide the light. The little boy who held the 
sixpence near his eye said, " O mother, it is bigger 
than the room ! " and when he drew it still nearer 
he exclaimed, "O mother, it is bigger than all our 
doors ! " And in just that way the worldling hides 
God, and Christ, and judgment, and eternity from 
view, behind some paltry pleasure, some trifling 
joy, or some small possession which shall perish 
with the using, and pass away with all earth's lusts 
and glory, in the approaching day of God Almighty. 
— H. L. Hastings {abridged). 

5680. TRIFLES, may test sincerity. Many 
years ago one of the sentries at Windsor Castle 
was charged with being asleep at his post. The 
penalty for this offence was death. The prisoner 
was tried, when he solemnly asserted his innocence, 
declared that he had not been asleep, and to prove 
it, stated that as he was pacing up and down his 
beat he heard the clock of St. Paul's in London 
strike at midnight. He stopped, and counted one 
— two — three — f our — fi ve — six — seven — eight — 
nine — ten — eleven — twelve — thirteen ! And then, 
wondering that the clock should have struck so 
many times, and supposing that he must have been 
mistaken, he resumed his beat. His story was re- 
ceived with incredulity. But inquiry being made, 
it was found that the clock had struck thirteen 
instead of twelve on that particular night. So on 
that incident hung a brave man's life ; and that 
combination of circumstances — that the night was 
still, the wind setting that way, and that the clock 
should strike an extra stroke at that particular hour 
and none other — we may well call providential 

5681. TRIFLES, Power of. A little plant was 
given by a kindly neighbour to a sick girl. In 
trying to take care of it the family made changes 
in their way of living. First they cleaned the window, 
that more light might come to its leaves ; then, 
when not too cold, they would open the window, 
that fresh air might help the plant to grow. Next, 
the clean window made the rest of the room look 
so untidy that they used to wash the floor and 
walls and arrange the furniture more neatly. This 
led the father of the family to mend a broken chair 
or two, which kept him at home several evenings. 
After the work was done he stayed at home instead 
of spending his leisure at a public-house, and the 
money thus saved went to buy comforts for them 
all. And then, as the home grew attractive, the 
whole family loved it better than ever before, and 
grew healthier with their flowers. Thus the little 
plant brought a real as well as physical blessing. 

5682. TRIFLES, Unseen influence of. Snow 
falls gently in the winter in a little valley in one of 
the Alpine summits. In the spring and summer it 
melts and disappears ; but it is not lost ; it waters 
the root of a lily many leagues away, it fertilises 
the garden of a poor peasant it may be hundreds of 
miles away in the opposite direction, it makes the 
retired valley sing for joy, or it is the cold water 



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TROUBLE 



which refreshes the thirsty traveller. We cannot 
count the benefit of which it is made the rejoicing 
yet unconscious instrument. So it is with influence ; 
however silent and invisible it may be in some 
stages of its progress, yet its agency is still felt. — 
Denton. 

5683. TRIFLING, Sacred. I know a minister 
whose shoe-latchet I am unworthy to unloose, 
whose preaching is often little better than sacred 
miniature-painting, I might almost say holy trifling. 
He is great upon the ten toes of the beast, the four 
faces of the cherubim, the mystical meaning of 
badger's skin, and the typical bearings of the staves 
of the ark and the windows of Solomon's temple ; 
but the sins of business men, the temptations of the 
times and the needs of the age, he scarcely ever 
touches upon. Such preaching reminds me of a 
lion engaged in a mouse-hunt, or a man-of-war 
cruising after a lost water-butt. — Spurgeon. 

5634. TRINITY, and doctrine. He who goes 
about to speak of the mystery of the Trinity, and 
does it by words and names of man's invention, 
talking of essences and existences, hypostases and 
personalities, priorities in coequalities, and unity 
in pluralities, may amuse himself and build a 
tabernacle in his head, and talk of something he 
knows not what ; but the good man who feels the 
power of the Father, to whom the Son is become 
wisdom, sanctification, and righteousness, and in 
vhose heart the Spirit is shed abroad— this man, 
though he understands nothing of what is unin- 
telligible, yet he alone truly understands the Chris- 
tian doctrine of the Triuity. — Jeremy Taylor. 

5685. TRINITY, and preaching the gospel. 

Among the cavillers was a Mohammedan, who re- 
quired an explanation of the Trinity. When he first 
came I argued the point with him ; but though he 
had nothing to reply, on his return he always asked 
the same question again. At last I declined arguing 
the point with him any longer, and as he appealed 
to the people, I settled our dispute by a parable. 
A fatal disease is devastating the kingdom: every 
remedy applied by the people proves ineffectual. The 
king, therefore, devises a specific, and commissions 
several physicians to administer it to the dying people. 
But a learned man, unconcerned about the people, 
urges upon one of the physicians to give him infor- 
mation about the king and his mysterious existence. 
The physician complies with the request, and spends 
Lis time in explaining inexplicable mysteries. Mean- 
while his patients die. The king, hearing of this, 
-ends for the physician, and addressed him thus ; 
"Sir, what is your commission?" Answer: "To 
administer the specific to the sick." " Did you do it ? " 
" Please, your Majesty, no ; for a learned Moulvi 
required information about your Majesty's existence 
and life, and in giving that I had no time to ad- 
minister the medicine." " What, then, became of the 
people?" Answer: "They died." Hearing this, 
the king looked upon the man with indignation, 
and said, " What ? You saw the people dying 
around you ; you had the remedy, and knew that 
there was no other by which the people could be 
cured, and yet you spent your time in conversing 
about mysteries far beyond your comprehension ? 
The people, indeed, died in their sins, but you are 
guilty of their death, and their blood rests upon 
your head ; away, therefore, with you." Now say, 
mv friends, did this fellow not deserve death ? " He 



did," was the exclamation of some. But I continued : 
"What is the meaning of this parable?" "You 
need not explain this," said a young man; "its 
meaning is plain. Instead of disputing about the 
Trinity, you wish to preach the gospel, for we are the 
dying, and the gospel is the remedy." "You are 
right," said I ; and opening my New Testament, 
and pointing to it, I said to my opponent, " Here 
is my commission ; it is to preach the gospel. The 
people are dying, and I must administer the specific." 
He tried once or twice more to interrupt us, but the 
people said, " Silence ; they have to administer the 
medicine." — Rev. I. Leupolt, Benares. 

5686. TRINITY, and reason. A gentleman, pass- 
ing a church with Daniel Webster, asked him, (; How 
can you reconcile the doctrine of the Trinity with 
reason?" The statesmen replied by asking, "Do 
you understand the arithmetic of heaven?" 

5687. TRINITY, Experience in connection with. 

Yesterday He (God) made His goodness to pass 
before me in a remarkable manner while attending 
public worship. I was favoured with a clear view 
of the Trinity, which I never had before, and en- 
joyed fellowship with a triune God. I was in the 
spirit on the Lord's Day, and felt my mind fixed in 
deep contemplation upon that glorious incompre- 
hensible object, the ever-blessed Trinity. Hitherto 
I have been led to view the Holy Ghost chiefly as 
an agent ; now I behold Him distinctly as the Third 
Person of the Trinity. I have in my own soul an 
experimental proof of the truth of this doctrine, but 
find human language perfectly insufficient for speak- 
ing or writing intelligibly on the subject. Eternity 
alone can unfold the sacred mystery ; but in the 
meantime what we may and do comprehend of it 
is replete with comfort to the Christian. — Lady 
Maxwell. 

5688. TRINITY, illustrated. When St. Patrick 
first preached the Christian faith in Ireland before 
a powerful chief and his people, when he spoke of 
one God and the Trinity the chief asked how one 
could be in three. St. Patrick, instead of attempt- 
ing a theological definition of the faith, thought a 
simple image would best serve to enlighten a simple 
people, and stooping to the earth, he plucked from 
the green sod a shamrock, and holding up the 
trefoil before them, he bade them there behold one 
in three. The chief, struck by the illustration, 
asked at once to be baptized, and all his sept 
followed his example. — Lover. 

5689. TROUBLE, A refuge in. Luther and 

Melanchthon were talking together gloomily about 
the prospects of the Church. They could see no 
hope of deliverance. After a while Luther got up 
and said to Melanchthon, "Come, Philip, let us sing 
the Forty-sixth Psalm of David : "God is our re- 
fuge and strength, a very present help in trouble. 
Therefore will not we fear, though the earth be 
removed, and though the mountains be carried into 
the midst of the sea ; though the waters thereof 
roar and be troubled, though the mountains shake 
with the swelling thereof. Selah." — Talmage. 

5690. TROUBLE, and reverses, Bearing. Alex- 
ander made Abdolonymus, who had been reduced 
by his integrity and misfortunes to work as a gar- 
dener, king of the Sidonians. He commanded the 
newly elected prince to be sent for, and after sur- 
veying him attentively a long time, said, " Thy air 



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( 597 ) 



TROUBLES 



and mien do not contradict what is related of thy 
extraction (he was of the blood-royal) ; but I should 
be glad to know with what frame of mind thou didst 
bear thy poverty." " Would to the gods," replied 
he, " that I may bear this crown with equal forti- 
tude ! These hands have procured me all I desired, 
and while I possessed nothing, I wanted nothing." 
— llollin (condensed). 

5691. TROUBLE, Christian amid. A child lies 
in his little bed in some high chamber of an old 
castle, and hears the tempest growling in the chim- 
ney, and the prowling thief-winds at the window, 
and the scream of the spirits of the air. The storm 
rocks the walls and beats upon the roof, and he 
shudders and covers his head, and expects at every 
burst of thunder that the castle will go crashing to 
the ground. But down in the room below his 
father sits unmoved, reading by the fire. Only now 
and then, when the tempest swells, he raises his 
spectacles for a moment, and exclaims, " God help 
the poor wretches on the sea to-night ! " or, " I hope 
no belated traveller is out in such a storm as this," 
and then turns to his book again. In the morning 
the child hardly dares to look forth lest the heavens 
and the earth have passed away ; but the father 
only walks into his garden, to see if some old tree 
has been blown down, or some unpropped vine fallen 
from the trellis. The Christian is like the father ; 
he who has no such trust like the child. Let him 
who will swelter in his philosophic anguish ; I will 
rest in the serenity of Christian hope. — Beecher. 

5692. TROUBLE, Taking unnecessary. The hero 
of Waterloo, having been complained to by a tenant 
of the misbehaviour of a servant's "pigg," wrote 
in reply, "A. Wellesley's compliments to Farmer 
Hobnail — he considers it quiet unnecessary to spell 
pig with two g's / " 

5693. TROUBLES, and Christ. In autumnal 
mornings mists settle over the Connecticut valley, 
and lie cold and damp upon the meadows and the 
hillsides ; and it is not till the sun rises and shines 
down warm upon them that they begin to move ; 
and then there are swayings and wreathings and 
openings, till at length the spirit which has tor- 
mented the valley can stay no longer, but rises and 
disappears in the air. So it is when the Sun of 
Righteousness shines upon the troubles which brood 
over the soul. Shining but a little, they only fluc- 
tuate ; but if the sun will shine long, they lift them- 
selves and vanish in the unclouded heaven. — Beecher. 

5694. TROUBLES, Dread of. I used, when I 
was in the West, and travelled on horseback, to 
dread, all day long, the fords. I had a peculiar 
fear of fords, arising from an early experience in 
which I was twice swept away, and came near losing 
my life. Though I was courageous in most things, 
I dreaded fords, so dark and pokerish did they seem 
to me. In those mud-rivers of the West one never 
knew when the ground might shift, nor what con- 
dition a certain ford would be in when he got to it. 
In going from place to place the thought of the fords 
I would have to cross was a perpetual torment to 
me. For instance, I would go through White River 
all right, and Blue River would be back of me ; 
but there would be Eel River to come ; and I could 
not get there till five or six o'clock in the afternoon ; 
that was the worst ford (the one that is before is 
always the worst). At last I would come to it j 



and now I would brace myself up and go across ; but 
instead of there being a raging, foaming torrent, 
such as I had imagined, the water would be so low 
that the horse would not go knee-deep in any place. 
And then I would be mad because it was not deep, 
after I had been fretting all day about it ! When 
I came back on the other side, it would be no com- 
fort to me that I had lately crossed with so littl« 
difficulty. "To be sure," I would say, "the ford 
was not deep then ; but it may be now. How do I 
know but it has been raining there ? " But when I 
would get to the ford again I would find that it 
was no worse than it was before, and would laugh 
at myself. And I never got any wiser. I was 
always afraid of a ford. Now, my friends, we, 
every one of us, have a ford somewhere that we are 
crossing every day ; and we dread it and dread it until 
we get to it ; and then we go over safely ; but when 
we get on the other side we forget the lesson ; and 
when we come back to it again we come with the 
same dread. We are not wise in the things that 
relate to our own happiness. — Beecher. 

5695. TROUBLES, God a refuge in. A Christian 
friend, visiting a good man under great distress 
and afflicting dispensations, which he bore with such 
patient and composed resignation as to make his 
friend wonder and admire it, inquired how he was 
enabled so to comfort himself. The good man 
said, " The distress I am under is indeed severe ; 
but I find it lightens the stroke very much to creep 
near to Him who handles the rod." — Benton. 

5696. TROUBLES, God's purpose in. The out- 
side of a stained window looks dingy and unsightly, 
it has no beauty or attraction ; and so the coloured 
windows of pain, sickness, or bereavement may, to 
the children of this world, appear gloomy and un- 
inviting ; but from within what a grand and radiant 
sight is disclosed ! — the common familiar sights of 
this world are hidden, but what living light and 
glory is within ! — Macmillan. 

5697. TROUBLES, God's purpose in. Troubles 
are often the tools by which God fashions us for 
better things. Far up the mountain-sides lies a 
block of granite, and says to itself, "How happy 
am I in my serenity — above the winds, above the 
trees, almost above the flight of the birds ! Here 
I rest, age after age, and nothing disturbs me ! " Yet 
what is it ? It is only a bare block of granite, jut- 
ting out of the cliff, and its happiness is the happiness 
of death. By-and-by comes the miner, and with 
strong and repeated strokes he drills a hole in its top, 
and the rock says, " What does this mean?" Then 
the black powder is poured in, and with a blast 
that makes the mountain echo the block is blown 
asunder, and goes crashing down into the valley. 
" Ah ! " it exclaims as it falls, " why this rending { " 
Then some saws to cut and fashion it ; and humbled 
now, and willing to be nothing, it is borne away from 
the mountain and conveyed to the city. Now it is, 
chiselled and polished, till, at length, finished in 
beauty, by block and tackle it is raised with mighty 
hoistings, high in air, to be the top-stone on some 
monument of the country's glory. — Beecher. 

5698. TROUBLES, go with us. It is said, 1 
believe by Sir Walter Scott, that on a certain occa- 
sion a small farm-house was found to be haunted 
by a ghost. The children, the farm servants, and 
the master and mistress could get no peace in con- 



TROUBLES 



( 598 ) 



TRUST 



sequence ; and after having borne for it a long 
time they determined that they must leave the 
place. Consequently they packed up their goods, 
put them on a waggon, and set out for another 
farm-house some few miles distant. As they 
laboured along, the waggon piled up with furniture, 
and the good man and his wife trudging along by 
the side, they met a neighbour, who said " So, then, 
ye are flitting ; " and before the man could reply, out 
of the middle of the furniture in the waggon the 
ghost answered, " Ay, we're flitting." — Dr. Benson, 
Archbishop of Canterbury. 

5699. TROUBLES, How to deal with. Wesley 
was one day walking along a road with a Christian 
man, who was relating his troubles, and at the same 
t ime saying he did not know what he should do. As 
his companion was expressing his doubts they 
happened to pass a stone fence over which a cow 
was looking. " Do you know," asked Wesley, " why 
that cow looks over that wall?" "No," replied 
the friend in trouble. "I will tell you," answered 
Wesley ; " because she cannot look through it. 
And that is what you must do with your troubles : 
look over and above them." 

5700. TROUBLES, one at a time. An old 

darkey, whose master's horses had all escaped from 
the pasture one night, went to the master and 
said, "Massa, de old brown mare's got out an' 
gone ! " " Oh, well," said the master composedly, 
" send a nigger to find her." After waiting half an 
hour he went again and said, " De sorrel horse 
done gone too ! " The master calmly repeated his 
former order. A third and a fourth time, after a 
similar interval, the darkey reappeared with the in- 
formation of the absence of another horse, when 
the master turned sharply and asked if all his 
horses had been stolen or were lost. The darkey 
said they were all gone ; that he knew it in the 
morning, but had been afraid to tell him the whole 
loss at once — " case, sah, I was afeard you couldn't 
a bore it all ter once, sah ! " 

5701. TROUBLES, small, Effects of. I recall 
a picture I once saw in a public gallery. It was a 
scene in the Higher Alps. A noble eagle was in 
flight, and scores of birds were pursuing him. The 
hawks and other large birds he could keep at a dis- 
tance, as whenever they came near he tore them 
with his claws or struck them with his beak. 
Some humming-birds had joined the others in an 
attack on the eagle ; one of them, scarcely visible 
in the picture, so tiny a thing is it in comparison 
with the king of birds, was sitting on his head 
pecking away, and scattering the feathers as the 
eagle soared higher. Naturalists tell us that some- 
times the humming-bird will so peck the head and 
injure the brain of the eagle as to cause his death, 
while seldom or never in a fair fight with larger 
birds is he injured. The humming-bird is small, and 
has a small beak and but little strength ; but 
sitting on the vital part, and constantly teasing, 
he very frequently accomplishes his work of death. 
The eagle cannot bite or claw him, and he has not 
the presence of mind to dip his head in the sea, 
and thus drown his pursuer. How often is it the 
case that we allow little things to annoy us, to 
destroy our peace, and our happiness, and health ! 
Great troubles we manfully meet and conquer ; but 
little things, humming-bird troubles, get near our 



heart, and we know not how to shake them off. — 
Preacher s Lantern. 

5702. TROUBLES, Use of. I am very sure that 
if I do not go away a wiser man I shall go away a 
better man from having learned here what a very 
poor sort of man I am. — Abraham Lincoln. 

5703. TROUBLES, why unhealed. Why should 
you carry troubles and sorrows unhealed ? There 
is no bodily wound for which some herb doth not 
grow; and heavenly plants are more medicinal. . . . 
Heart-troubles in God's husbandry are not wounds, 
but the putting in of the spade before the planting 
of seeds. — Beecher. 

5704. TRUST, A disappointing. The Arabian 
traditions relate that in the staff on which Solomon 
leaned there was a worm which was secretly gnaw- 
ing it asunder. — Stanley. 

5705. TRUST, appreciated. I was one day 

about to cross the street in one of the great thorough- 
fares of London. It was very crowded, and a little 
girl all alone was much puzzled as to how she was 
to get over. I watched her walking up and down, 
and scanning the faces of those who passed to see 
if there were any whom she could trust, but for a 
long time she seemed to scan in vain. At last she 
came to me, and looking timidly up into my face, 
whispered, "Please, sir, will you lift me over?" 
That little child's trust was the greatest compliment 
I ever had in my life. — Earl of Shaftesbury. 

5706. TRUST, Faithful to. In a town of Bel- 
gium the erection of a church was nearly finished. 
One thing remained to be done — placing a weather- 
cock on the steeple. This, however, appeared to be 
impracticable, for the slender staging upon which 
the workmen carried on their work did not extend 
high enough to enable them to raise it up. There 
remained no other way to fasten and solder the 
brazen weather-cock but by having one man do it 
while standing on the shoulders of another. And 
so two men ascended up to the highest board of the 
staging, taking with them the heavy weather-cock, 
the melted lead, and the implements requisite for 
doing the work. Then the broad-shouldered man 
placed himself firmly on his feet, and taking hold of 
a pole of the staging with one hand, stooped over 
while the other climbed cautiously upon his shoulders. 
Then he handed him the pan of hot coals, with the 
melted lead and the weather-cock. The broad- 
shouldered man stood upon his board as motionless 
as a rock. The man standing on the shoulders of 
the other works and solders as rapidly as possible. 
Now the weather-cock is fastened — at last ! The man 
carefully descends from the shoulders of his bearer. 
The lookers-on take breath, and " Thank God ! " 
comes from many lips. But why does the broad- 
shouldered man not descend the ladder after having 
finished his difficult task ? Has the power to do so 
forsaken him ? Not yet ; now he is coming down, 
but slowly and unsteadily, and when he has reached 
the ground he falls. The shoulders, arms, and 
breast of the poor man are covered with terrible 
burns ! While his comrade, whom he bore on his 
shoulders, was soldering the weather-cock the boil- 
ing lead with which the work was done was running 
down drop by drop on the resolute man. Although 
tormented with fearful pains he had not moved a 
limb. The life of a fellow-being had been entrusted 
to him, and he had been faithful to his trust 



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5707. TRUST, Foundation of. His Majesty 
George III. was one day looking at the plate which 
had been recently brought from Hanover, and ob- 
serving one of the articles with the arms of the 
Electorate engraved upon it, he said to the domestic 
who attended him, " This belonged to King George 
II. ; I know it by the Latin inscription," which he 
read, adding, "In English it is, ' I trust in my sword.' 
This," said he, " I always disliked ; for had I nothing 
to trust in but my sword I well know what would 
be the result ; therefore, when I came to the crown 
I altered it. My motto is, ' I trust in the truth of 
the Christian religion.' " 

5708. TRUST, in death. The late Dr. D. W. 
Bartine was distinguished during all his minis- 
terial career for a singular felicity of expression. 
On a beautiful morning, just before his release 
from physical suffering, a friend entered his room. 
"Good-morning, Doctor," he said ; "it is a delight- 
ful morning." The dying man quickly responded, 
" Yes ; it is bright above, all bright above ! " 

5709. TRUST, in death. In the last will and 
testament of Luther occurs the following remark- 
able passage : — " Lord God, I thank Thee, for that 
Thou hast been pleased to make me a poor and 
indigent man upon earth. I have neither house, 
nor land, nor money to leave behind me. Thou 
hast given me wife and children, whom I now re- 
store to Thee. Lord, nourish, teach, and preserve 
them, as Thou hast me." 

5710. TRUST, in God. A simple man who 
carried on business in Manchester, about whose 
integrity certain rumours were abroad, was asked, 
"Do you never fear you will break?" "Ay," 
said the man very emphatically, " I shall break 
when the Fiftieth Psalm breaks in the fifteenth 
verse : ' Call upon me in the day of trouble : I will I 
deliver thee, and thou shalt glorify me ! ' " — W. 
Antliff, D.D. 

5711. TRUST in God, and duty. Louis XL was 
once on board ship with his wife and children. 
Some of the planks having started, he was advised 
to go into another vessel which was sailing in com- 
pany. "No," he said; "those who are with me 
are surely as fond of life as I am ; if I leave the 
ship they will do the same. Yonder vessel can hold 
but a few ; all the rest will perish. No ; I would 
rather trust my life, the life of Margaret my queen, 
and the lives of my children to the care of God 
than I would take a step which would bring about 
the death of so many brave men." 

5712. TRUST in God, does not leave the Chris- 
tian. George III. was in the habit on Sunday 
evenings of reading aloud a sermon to the Queen 
and his children. On the first Sunday that he was 
restored to his family after the first attack of his 
sad malady, he took up the book of sermons to read, 
as was his wont ; and turning over the leaves, he 
stopped, and pointing his finger to the title of one 
of the sermons, he turned round to Lady Charlotte 
Finch, who was present, and said to her in his quick 
way, "Lady Char, Lady Char, that never forsook 
me during the whole of my illness." The words 
were, " Trust in the Lord." 

5713. TRUST, in life. I have travelled tens of 
thousands of miles by land and by water in every 
conceivable mode of conveyance. I have eleven 



children, all born in Africa, whom we have our- 
selves educated. I have been in many and gr^at 
dangers among wild beasts and savage men. I 
have never lost a child. I have never met with an 
accident. I have never been sick a day, have never 
lost a tooth, have never lost a meal, and I might 
almost say that I have never lost a hair oE my 
head. And now, having been kindly cared for thus 
far, I think I can trust my Father for the remainder 
of the journey. — Rev. Dr. Lindley. 

5714. TRUST, Necessity of, in life. I have 
known a timid traveller whose route lay across 
the Higher Alps, along a path, no broader than a 
mule's foothold, that skirted a dreadful precipice, 
whence could be discerned the river far down below, 
diminished to a silver thread ; and on that dizzy 
precipice I have known a timid traveller, who 
fancied it safest to shut her eyes and not attempt 
to guide the course nor touch the bridle — a fatal 
touch that would throw steed and rider over, till, 
bounding from shelf to shelf, they lay a mangled 
mass in the valley below. And there are times 
and circumstances in the believer's life when, if he 
would keep himself from sinful doubts, if he would 
keep himself from falling into despair, he must, as 
it were, shut his eyes, lay the bridle on the neck of 
Providence, commit his way to God, and, however 
things may look, make this his comfort, " He will 
never leave me, nor forsake me." In such circum- 
stances the only thing is to trust in God ; " Walk 
by faith, not by sight." — Guthrie. 

5715. TRUST, of children. "What did you 
do ? " said a mother to her young boy, who had 
wandered away from her Western home and spent 
a whole night in the wilderness — " What did you 
do, my child, when the twilight deepened and the 
woods grew dark with the coming night ? " " Oh," 
said the child, " I gathered some berries and nuts, 
and drank of a little brook, and then found a bank 
where the grass was soft and green ; and then I said 
my prayer that God would take care of you and 
little sister, and then I went to sleep." Such is th--. 
trustful faith of childhood. — Wadsworth. 

5716. TRUST, Power of. Mr. Freeman, in the 
course of showing that Harold's way of bringing in 
the proud Danes of the North to his obedience was 
not exactly the same as William's way, describes 
him as determining, with that noble and generous 
daring which is sometimes the highest prudence, 
to trust himself in the hands of the people who 
refused to acknowledge him. These his enemies, 
who would not that he should reign over them, 
instead of being brought and slain before him, were 
to be won over by the magic of his personal presence 
in their own land. — Francis Jacox. 

5717. TRUST, Sacredness of. Two centuries 
ago, in the Highlands of Scotland, to ask for a 
receipt or a promissory note was thought an insult. 
It would have been resented as quickly as if one 
had said, " I doubt your honour." If parties had 
business matters to transact, they stepped into the 
air, fixed their eyes upon the heavens, and each 
repeated his obligation with no mortal witness. A 
mark was then carved on some rock or tree near by 
as a remembrance of the compact. Such a thing 
as breach of contract was rarely met with, so 
highly did the people regard their honour. When 
the march of improvement brought the new mode 

I of doing business, they were often pained by these 



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innovations. An anecdote is handed down of a 
farmer who had been to the Lowlands and learned 
worldly wisdom. On returning to his native parish 
he had need of a sum of money, and made 
bold to ask a loan from a gentleman of means 
named Stewart. This was kindly granted, and 
Mr. Stewart counted out the gold. This done, the 
farmer wrote a receipt, and offered it to Mr. 
Stewart. " What is this, man?" cried Mr. Stewart, 
eyeing the slip of paper. "It is a receipt, sir, 
binding me to give ye back yer gold at the right 
time," replied Sandy. " Binding ye ? Well, my 
man, if ye canna trust yerself, I'm sure I'll na 
trust ye ! Ye canna ha'e my gold." And gather- 
ing it up, he put it back in his desk and turned his 
key on it. "But, sir, I might die," replied the 
canny Scotchman, bringing up an argument in 
favour of his new wisdom, " and perhaps my sons 
might refuse it ye ; but the bit of paper would 
compel them." " Compel them to sustain a dead 
fathers honour/" cried the Celt. " They'll need 
compelling to do right if this is the road ye're lead- 
ing them. I'll neither trust ye nor them. Ye can 
gang elsewhere for money ; but you'll find nane in 
the parish that'll put more faith in a bit o' paper 
than in a neighbour's word o' honour and his fear 
o' God." — Christian Chronicle. 

5718. TRUST, Unreserved. A clergyman, on 
visiting the Great Pyramid in Egypt in 1880, 
learned an illustration of complete trust. The 
ascent of the " Great Gallery " was difficult, but the 
descent was much more so along a narrow and slij> 
pery shelf, the only light being a bit of candle held 
by one of the Arab guides. At length they came 
to a sharp corner, the path beyond being several feet 
lower, narrower, and still slippery, and over a deep 
chasm ; and, to make it worse, the candle had gone 
out. Here Mr. W was required to trust him- 
self to an Arab, to be carried on his shoulders round 
the corner over the chasm, and set down on the 
other side. This he hesitated to do, and tried to 
find some other way. " Let me rest one hand on 
the rock, and the other on you," he said. " No ; 
you must rest both on me," was the answer. " I 
will try myself, and you shall help me." "No; you 
lean all weight on Arab," he continued. " But wait 
till I see what you are standing on." " No ; you are 
quite safe resting on Arab." " But I am heavier 
than you think." "You quite safe if you trust all 

to Arab." Mr. W saw there was no alternative, 

and did as he was told, and was carried safely to the 
other side, not without thinking of a deeper chasm, 
and of One on whom the whole weight of a sinner's 
trust must be laid. — Bowes' Information and Illus- 
tration. 

5719. TRUST, What is ? An honest, industrious 
countryman had often been brought, by want of 
employment, into very straitened circumstances, 
and had experienced many evident interpositions of 
Divine Providence in his favour. In conversing 
once on the subject of God taking care of His people, 
the pious man observed, " It is very easy to talk of 
trusting in God, with plenty of provision in the 
house and money in the pocket ; but I do not call 
that trust, I call it ready money." 

5720. TRUSTING God, a power with man. A 

little girl in a wretched attic, whose sick mother 
had no bread, knelt down by the bedside, and said 
slowly, " Give us this day our daily bread." Then 



she went into the street and began to wonder where 
God kept His bread. She turned around the corner 
and saw a large well-filled baker's shop. So she 
entered confidently and said to the baker, "I've 
come for it." " Come for what ? " " My daily 
bread," she answered, pointing to the tempting 
loaves. " I'll take two, if you please — one for 
mother and one for me." "All right," said the 
baker, putting them into a bag and giving them to 
his little customer, who started at once into the 
street. "Stop, you little rogue ! " he said roughly ; 
"where is your money?" "I haven't any," she 
said simply. " Haven't any ! " he repeated. "You 
little thief, what brought you here, then?" The 
hard words frightened the little girl, who, bursting 
into tears said, " Mother is sick, and I am so hungry. 
In my prayers I said, ' Give us this day our daily 
bread, ' and then / thought God meant me to fetch it, 
and so I came." The rough but kind-hearted baker 
was softened by the child's simple tale, and instead 
of chiding her, said, "You poor dear girl ! Here, 
take this to your mother," and filled a large basket- 
ful for her. — Henry T. Williams {abridged). 

5721. TRUSTING, Influence of. At Miltenberg, 
a town in the territory of Nantz, an officer was sent 
to take a certain godly deacon sojourning in a widow's 
house. The deacon, meeting and embracing him, 
said, " Hail, brother ! Here I am ; stab me, hang me ; 
do as thou pleasest to me." The officer, by a sudden 
innovation of his heart from Heaven, said, " Sir, I 
will do you no hurt, nor shall any man else, if I can 
hinder it." And when the rustics came in to help to 
kill the deacon, the officer kept them off, and would 
not let them hurt him. — Trapp. 

5722. TRUSTING, Influence of. During an 
earthquake, a few years since, the inhabitants of a 
small village were generally very much alarmed, but 
they were at the same time surprised at the calmness 
and apparent joy of an old lady whom they all knew. 
At length one of them, addressing the old lady, said, 
" Mother, are you not afraid ? " " No," said the 
good woman ; " I rejoice to know that I have a God 
that can shake the world." 

5723. TRUSTING man, and Christ. It was a 

time of spiritual awakening in a small manufactur- 
ing town. The foreman in a department of one of 
the factories became anxious about his soul. He was 
directed to Christ as the sinner's only refuge by 
many, and by his own master among the rest ; but 
it seemed to be without result. At last his master 
thought of reaching his mind, and bringing him to 
see the necessity of God in the gospel, by writing 
a note asking him to come to see him at six o'clock, 
after he left "the work." He came promptly, with 
the letter in his hand. When ushered into his 
room his master inquired, "Do you wish to see me, 
James ? " James was confounded, and holding up 
the note requesting him to come, said, " The letter ! 
the letter !" "Oh," said the master," "I see you 
believe that I wanted to see you, and when I sent 
you the message you came at once." " Surely, sir ! 
surely, sir!" replied James. "Well, see; here is 
another letter sent for you by One equally in ear- 
nest," said his master, holding up a slip of paper 
with some texts of Scripture written upon it. James 
took the paper and began to read slowly : " Come — 
unto — me — all — ye — that — labour," &c. His lips 
quivered, his eyes filled with tears, and, like to 
choke with emotion, he thrust his hand into his 



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TRUTH 



jacket-pocket, grasping his large red handkerchief, 
with which he covered his face, and there he stood 
for a few moments not knowing what to do. At 
length he inquired, "Am I just to believe that in 
the same xcay I believed your letter ? " " J ust in the 
same way," rejoined the master. "If we receive 
the witness of men, the witness of God is greater." 
This expedient was owned of God in setting James 
at liberty. He was a happy believer that very 
night, and has continued to go on his way rejoicing 
in God his Saviour, to point others to Calvary, and 
walk in the narrow way. — Christian Aye. 

5724. TRUTH, and Christ. Truth came once 
into the world with her Divine Master, and was a 
perfect shape, most glorious to look on ; but when 
He ascended, and His apostles after Him were laid 
asleep, there straight arose a wicked race of de- 
ceivers, who, as that story goes of the Egyptian 
Typhon with his conspirators, how they dealt with 
the god Osiris, took the virgin Truth, hewed her 
lovely form into a thousand pieces, and scattered 
them to the four winds. From that time ever 
since the sad friends of Truth, such as durst 
appear, imitating the careful search that Isis made 
for the mangled body of Osiris, went up and down 
gathering up limb by limb, still as they could find 
them. We have not yet found them ail, nor ever 
shall do, till her Master's second coming. — Milton. 

5725. TRUTH, and controversy. He (Latimer , 
stood in his old age before his persecutors. They 
proposed to cross-examine him, and especially 
directed their attention to that point which was 
then adopted by all parties as a test of orthodoxy 
or its reverse. They challenged him to a discussion 
on the subject of transubstantiation. The "old 
man eloquent " replied to this effect — " When I was 
young, in the full possession of my faculties, with 
books to consult and learned friends with whom 
to take sweet counsel, I examined this subject, and 
I rejected the figment of transubstantiation, which 
cann(;t be proved by Scripture, and was unknown to 
the Catholic Church for nearly a thousand years. 
And now, an old man worn out by sufferings, 
deprived of my books and excluded from my 
friends, / am not goiny to damage the cause of truth 
by entering into an unequal contest with adversa- 
ries in possession of all the advantages which once 
were mine, but now are denied me. I examined, I 
studied, I prayed, I was convinced ; for my con- 
victions I am not prepared to argue, but I am quite 
ready to die." — Dean Hook. 

5726. TRUTH, and creeds. A certain man had 
in his cellar choice wine. It remained there long, 
carefully locked up. The wine being needed, they 
sought it in the cellar, but the door could not be 
opened. So it was broken through, and the cellar 
was seen to be filled with tough fungus. The wine 
was all gone, and this huge growth of fungus was 
its transmutation. The choice wine is spiritual 
truth, which we carefully lock up for safety in the 
cellar called creed. The wine being wanted to 
strengthen or comfort us, we find the door of the 
cellar shut against us, and soon discover, to our 
dismay, that the wine has changed into that tough, 
disgusting fungus called cant. — Thos. T. Lynch. 

5727. TRUTH and goodness, in their higher 
forms. A man had for his god a chrysalis. Its 
life was wonderful to him, but he knew not its 



powers. Coming one morning to it, he found the 
chrysalis a broken and empty case, and near it saw a 
large-winged, bright-eyed creature, very beautiful. 
" This," said he, " is Satan as an angel of light. 
Wretch ! thou hast devoured my God." Then he 
struck the creature with his hand and killed it. So 
the perfect life perished, because it was believe- 1 
it had destroyed the imperfect life that was s<< 
much honoured. Thus it is when truth and good- 
ness present themselves in their highest forms' ; 
they are not recognised by those who so much 
honour the lower forms through which they must 
pass. — Thos. T. Lynch. 

5728. TRUTH, and impossibilities. Count Sze- 
chenyi . . . called to consult him (Telford) as 
to the bridge to be erected across the Danube, 
between the towns of Euda and Pesth. On a 
suspension-bridge being suggested by the English 
engineer, the Count, with surprise, asked if such an 
erection was possible. "We do not consider any- 
thing to be impossible," replied Telford ; " impossi- 
bilities exist chiefly in the prej udices of mankind, to 
which some are slaves, and from which few are able 
to emancipate themselves and enter on the path of 
truth." — Smiles. 

5729. TRUTH, and peace. A historian who 
lived at the period of the Norman Conquest, in 
mentioning some kings of England before Alfred, 
with short appropriate epithets, names him with 
the simple but expressive addition of "The truth- 
teller." A good man observed that peace was so 
desirable an object, that he would sacrifice every- 
thing but truth to obtain it. 

5730. TRUTH, and the Scriptures. Jansen, 
the leader of the Jansenists, was an ardent seeker 
after the truth. He was frequently overheard, when 
taking his solitary walks in the garden of the 
monaster}', exclaiming, 11 Veritas! Veritas/" His 
advice to his followers was to study the Bible on 
their knees. "No means of conversion," he used 
to say, "can be more apostolic than the Word of 
God. Every word of Scripture," he says, " deserves 
to be weighed more attentively than gold. The 
Scriptures were penned by a direct ray of the Holy 
Spirit, the fathers only by a reflex ray emanating 
therefrom." — Life of Pascal. 

5731. TRUTH, Awaking to. The Holy Spirit 
comes like a rushing wind upon the disciples, and 
in an hour they are new men. The jailer hears and 
believes in a night. Luther, while toiling up the 
holy stairs of the Lateran, holding to salvation by 
works, drops that scheme on the way, and lays hold 
of the higher one of salvation by faith. Ignatius 
Loyola, in a dream, has sight of the Mother of Christ, 
and awakes a soldier of Jesus. It is often so. We do 
not so much grow into the possession of new spiritual 
truths as we awake to them. Their coming is not 
like the sunrise, that slowly discloses the shapts and 
relations of things, but is like the lightning, that 
illuminates earth and sky in one quick flash, and so 
imprints them for ever on the vision. — Theodore T. 
Hunger. 

5732. TRUTH, carries its own evidence. When 
a man knows he is telling you the truth everything 
about him corroborates his sincerity. Any accom- 
plished cross-examining lawyer knows within a little 
whether a witness is genuine or a deceiver. Truth 
has her own air and manner, her own tone and em- 



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TRUTH 



phasis. Yonder is a blundering, ignorant country 
fellow in the witness-box ; the counsel tries to 
bamboozle and confuse him, if possible, but all the 
while he feels that he is an honest witness, and he 
says to himself, " I should like to shake this fellow's 
evidence, for it will greatly damage my side of the 
question. "—Spurgeon. 

5733. TRUTH, despised. The following parable 
was addressed to an assembly of Jews by Mr. 
Moritz : — " A poor Jew wanted very much to be 
rich ; he therefore put a bandage on his eyes, that 
he might pray to Mazal (or Fortune), and went 
everywhere through the streets, looking up to 
heaven, and crying, 'O Mazal, Mazal, make me 
rich ! ' At length Mazal threw down a great bag 
full of precious treasure, which fell right before 
him. The poor man did not take off the bandage, 
but ran on, and stumbled over the treasure. Neither 
did he turn back to see what it was, but went on, 
still crying, ' O Mazal, Mazal, make me rich ! ' 
Mazal, seeing her gift neglected, took it up again 
into heaven, and the Jew remained a beggar as 
before." The Jews who were present requested an 
explanation of the parable, which he gave them, by 
referring to Isaiah ix. 6 and the Second Psalm. — 
Clerical Library. 

5734. TRUTH, Equality in seekers after. Cuvier, 
the naturalist, was, in his favourite pursuit, very 
democratic in his tastes. He treated all men as his 
equals, and would not allow others to treat him as 
a superior. One day, while discussing a question 
in anatomy, a student interjected in his conversa- 
tions, "Monsieur le baron." "There is no baron 
here," replied Cuvier ; " there are two students seek- 
ing Truth, and bowing down only to her." 

5735. TRUTH, Fidelity to. When Kossuth, 
escaping the pursuit of the Cossacks, sought the 
protection of the Sultan, that monarch offered him 
safety, wealth, and high military command if he 
would renounce Christianity and embrace the re- 
ligion of Mahomet. A refusal of these conditions, 
for anything he knew to the contrary, would be 
equivalent to throwing himself upon the sword of 
Russia, which was whetted for his destruction ; and 
this was his answer : — " Welcome, if need be, the 
axe or the gibbet, but evil befall the tongue that 
dares to make me so infamous a proposal." 

5736. TRUTH, Fighting for, though not in us. 

Old Mr. Alexander, father of the Rev. John 
Alexander of Norwich, who was a Scotchman, 
worked in early life at a carpenter's bench in 
Lancaster with William Whewell, father of the 
celebrated Cambridge professor. His son says : — 
"Their conversations when at work were sometimes 
on religious subjects, and Mr. Whewell generally 
opposed very strongly some of my father's views. 
On one of these occasions the contention was so 
sharp between them, and the blood of the young 
Scotchman became so hot, that he began to reason 
with his fists, and knocked his antagonist down. 
But this blow, which dislocated the thumb of the 
striker, instead of breaking their friendship to pieces, 
became the means of confirming it." In after days 
this muscular theologian wrote : — "To my shame I 
*peak it, I have contended for the truth, and I once 
fought for it, when at the same time the truth was 
not in me." — Dr. Stoughton. 

5737. TRUTH, How to preach. When I was a 



very young student, perhaps about sixteen years of 
age, I breakfasted with Csesar Malan, of Geneva, 
at Dr. John Brown's. When the Doctor told him 
that I was a young student of divinity, he said to 
me, " Well, my young friend, see that you hold up 
the lamp of truth to let the people see. Hold it 
up, hold it up, and trim it well. But remember 
this ; you must not dash the lamp in people's faces. 
That would not help them to see." How often 
have I remembered his words ! They have often 
been of use to me. — Dr. Morrison. 

5738. TRUTH, in love. " The portrait is like me, 
but too good-looking," was the criticism once made 
to an artist, which called forth the significant reply, 
"It is the truth, lovingly told." — Spencer Pearsall. 

5739. TRUTH, Love of, and prayer. A ragged 
little nine-year-old boy, stowed away on board a 
steamer bound for New York, was discovered and 
questioned by the mate of the vessel. The little 
fellow's story was that his stepfather had smuggled 
him on board, so that he could get out to an aunt 
living in Halifax, who was well off. The mate, in 
spite of the lad's sunny face and truthful-looking 
eyes, doubted his tale, thinking he had been brought 
on board and fed by the sailors, and handled the 
little fellow rather roughly. He was questioned 
and requestioned, but always with the same result. 
At last the mate, wearied by his persistence, seized 
him one day by the collar, and told him that unless 
he told the truth in ten minutes from that time he 
would hang him from the yardarm. He then made 
him sit down under it on the deck. All around him 
were the passengers and sailors of the mid-day 
watch, and in front of him stood the inexorable 
mate with his chronometer in his hand. When 
eight minutes had fled the mate told him he had 
but two minutes to live, and advised him to speak 
the truth and save his life ; but he replied, with the 
utmost simplicity and sincerity, by asking the mate 
if he might pray. The mate said nothing, but 
nodded his head, and turned as pale as a ghost, and 
shook with trembling like a reed shaken with the 
wind. And there, eyes turned on him, the brave 
and noble little fellow, this poor waif whom society 
owned not, and whose own stepfather could not care 
for him — there he knelt with clasped hands and 
eyes upturned to heaven, while he repeated audibly 
the Lord's prayer, and prayed the dear Lord Jesus 
to take him to heaven. Sobs broke from strong, 
hard hearts as the mate sprang forward to the boy 
and clasped him to his bosom, and kissed him and 
blessed him, and told him how sincerely he now 
believed his story, and how glad he was that he 
had been brave enough to face death and be willing 
to sacrifice his life for the truth of his word. 

5740. TRUTH, Opposition to. One day his 

father came to his house and asked, "Where is 
Gideon ? " When Mrs. Ouseley told him that he 
was away somewhere preaching, " He looked at 
me," she said, "and replied, 'I pity you, my child ; 
indeed I do. That fellow will ruin himself and 
bring you to beggary.' I replied, 'Sir, why are 
you so violent against your son ? When he has 
spent nights in sin, and when you have seen him 
scarce able to walk home, you administered no 
reproof and you evinced no displeasure; but now 
that he has broken off from practices that were 
sinful, and that must have brought ruin upon him, 
and when he is striving to serve God, you speak 



TRUTH 



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TRUTH 



against him and oppose him.' He hung his head, 
but made no reply." But if his father rated him, 
he would not let others speak ill of him, and behind 
his back would say, " Gideon is right, and we are 
wrong." — Rev. W. Arthur, M.A. 

6741. TRUTH, Our duty towards. Demonax, a 
Greek sage, charged with neglecting the Eleusinian 
Mysteries, clothed in a white garment, pleaded his 
cause before the people. "If they were bad, he 
ought not to conceal them ; if good, his love to 
mankind compelled him to reveal them." He was 
acquitted. — Athenceus. 

5742. TRUTH, Power of. How simply and 
beautifully has Abd-el-Kadir, of Ghilon, impressed 
us with the love of truth in his childhood ! After 
stating the vision which made him entreat of his 
inother to go to Bagdad and devote himself to God, 
he thus proceeds : — " I informed her what I had seen, 
and she wept ; and taking out eighty dinars, she 
told me, that as I had a brother, half of that was 
all my inheritance. She made me swear, when she 
gave it to me, never to tell a lie, and afterwards bade 
me farewell, exclaiming, ' Go, my son ; I consign 
thee to God ; we shall not meet until the day of judg- 
ment.' I went on well till I came near Hamandnai, 
when our Kafillah was plundered by sixty horsemen. 
One fellow asked me what I had got. 'Forty 
dinars,' said I, 'are sewed up under my garments.' 
The fellow laughed, thinking I was joking. 'And 
what have you got ? ' said another. I gave him the 
same answer. When they were dividing the spoil 
I was called to an eminence where the chief stood. 
' What property have you got, my little fellow ? ' 
said he. ' I have told two of your people already,' 
I replied. ' I have forty dinars sewed in my gar- 
ments.' He ordered them to be ripped open, and 
found my money. 'And how came you,' he said, 
in surprise, ' to declare so openly what had been so 
carefully concealed ? ' ' Because I will not be false 
to my mother, to whom I have promised I would 
never tell a lie.' 'Child,' said the robber, ' hast 
thou such sense of duty to thy mother at thy years, 
and am I insensible, at my age, of the duty I owe 
to God ? Give me thy hand, innocent boy,' he 
continued, 'that I may swear repentance upon it.' 
He did so. His followers were all alike struck 
with the scene. 'You have been our leader in 
guilt,' said they to their chief ; ' be the same in 
the path of virtue.' And they instantly, at his 
order, made restitution of their spoil, and vowed 
repentance on his hand." 

5743. TRUTH, Preaching the. When Julius 
Massillon preached before the French Court some 
envious persons would have made a crime of the 
freedom with which he announced the truths of 
Christianity to King Louis XIV. His Majesty 
very spiritedly rebuked them, saying, " He has done 
his duty ; it remains for us to do ours." — Percy 
Anecdotes. 

5744. TRUTH, Regard for. It is said of Johnson 
that he would not allow his servants to say he was 
not at home if he really was (as is too much the 
custom of many). " A servant's strict regard for 
truth," said he, "must be weakened by such a 
practice. A philosopher may know that it is merely 
a form of denial ; but few servants are such dis- 
tinguishers. If I accustom a servant to tell a lie 
for me, have I not reason to apprehend that he 
will tell many more for himself ? " 



5745. TRUTH, Search after. I know a man, 
that of a moderate Protestant turned a Papist, and 
the day that he did so was convinced in conscience 
that his yesterday's opinion was an error. The 
same man afterwards, upon better consideration, 
became a doubting Papist, and of a doubting Papist 
a confirmed Protestant. And yet this man thinks 
himself no more to blame for all these changes 
than a traveller who, using all diligence to find 
the right way to some remote city, did yet mistake 
it, and after find his error and amend it. — Chilling- 
worth. 

5746. TRUTH, Speaking. During the Chartist 
agitation many of Kingsley's friends and relations 
tried to withdraw him from the people's cause, 
fearful lest his prospects in life might be seriously 
prejudiced ; but to all of them he turned a deaf 
ear, and in writing to his wife on the subject he 
says — " I will not be a liar. / will speak in season 
and out of season. I will not shun to declare the 
whole counsel of God. My path is clear, and I 
will follow in it."— Alex. Bell, B.A. 

5747. TRUTH, Speaking. When the Chancellor 
of King's College praised and commended the 
many and singular virtues "planted and set in 
Her Majesty," Queen Elizabeth passionately inter- 
rupted him with the exclamation, " This is not the 
truth. Would that it were!" How many of us 
would have had a similar honesty under the same 
circumstances ? — B. 

5748. TRUTH, Speaking. In all the course of my 
acquaintance with Sir Robert Peel I never knew a 
man in whose truth and justice I had a more lively 
confidence. In the whole course of my communica- 
tion with him I never knew an instance in which 
he did not show the strongest attachment to truth, 
and I never saw, in the whole course of my life, the 
smallest reason for suspecting that he stated any- 
thing which he did not firmly believe to be the fact. 
— The Duke of Wellington. 

5749. TRUTH, Speaking. Mungo Park relates, 
in his travels in Africa, that a troup of armed Moors 
assaulted a village in which he was living, and tried 
to carry off the flocks. In the fight a youth was 
mortally wounded. The natives set him on a horse 
and took him home. The mother received her 
dying son with every sign of passionate sorrow ; 
and the virtue she praised in him more than all 
others was this, " He never told a lie." 

5750. TRUTH, Spread of. It is curious to find 
that the proscribed books of the German Reformers 
were translated into Italian, and openly sold even 
in Rome under other titles. M ; Crie tells us how the 
"Common-Places "of Melanchthonwere thusprinted 
at Venice, to be sold at Rome during a whole year, 
or until a friar in the city detected the trick and 
complained to the authorities. "A similar anec- 
dote is told of Luther's preface to the Epistle to 
the Romans and his treatise on Justification, which 
were eagerly read for some time as the productions 
of 'Cardinal Fregoso,' " remarks M'Crie. "The 
works of Zwingli were circulated under the name 
of ' Coricius Cogelius ; ' and several editions of 
Martin Bucer's 'Commentary on the Psalms' were 
sold in Italy and France as the work of ' Aretius.' " 
— Reformation Anecdotes. 

5751. TRUTH, tested. Luther entertained in 



TRUTH 



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UNBELIEF 



his house for some time a Hungarian named Mathias 
von Vai. When the latter returned to his own 
country he preached the new doctrine, and was 
forthwith denounced to the monk George, brother 
of the Waywode, and who was at this time govern- 
ing at Buda as regent. George had two barrels of 
gunpowder brought into the market-place, and said 
to the Papist who had denounced Mathias, and to 
Mathias himself, " Each of you say that your parti- 
cular doctrine is the right one. Stand upon these 
bands ; I will fire the train, and we shall see which 
of the two remains alive." The Papist refused the 
test, but Mathias at once took his stand on one of 
the barrels ; whereupon the Papist and his people 
were condemned to pay four hundred Hungarian 
florins to the State, and to keep, moreover, two 
hundred soldiers for a certain time, while Mathias 
was allowed to preach the gospel. — Michelet. 

5752. TRUTH, Sacredness of. I have just been 
down in the docks looking at the " life-hooks." They 
are placed there to be used in saving people from 
drowning, and for no other purpose, under penalties. 
So there are truths which we have no right to play 
with or use for mere rhetorical purposes. They are 
solemn mysteries which God has revealed in His 
Word, that men may lay hold of, believe, and live. 
— B. 

5753. TRUTHS, come of God. Men never make 
truths ; they only recognise the value of this currency 
of God. They find truths as men sometimes find 
bills, in the street, and only recognise the value of 
that which other parties have drawn. — Beecher. 

5754. TRUTHS, Growth of. Truths are first 
clouds, then rain, then harvest and food. The 
philosophy of one century is the common-sense of 
the next. Men are called fools in one age for not 
knowing what they were called fools for averring in 
the age before. — Beecher. 

5755. UNBELIEF, and the parade of learning. 

Addison, speaking of the Deists and unbelievers of 
his own age — and the remark is true of the cheap 
parade of learning affected by that class always — 
says, " One gets by heart a catalogue of title-pages 
and editions, and immediately, to become conspicu- 
ous, declares that he is an unbeliever." 

5756. UNBELIEF, Attitude of. " Can you tell 
me anything about this revision of the Bible ? " 
asked an intelligent working man the other day. 
" Because I've been told they're taking out all the 
contradictions in it." The same man another day 
expressed his inaptitude for faith in these words : — 
" Why, to look at them stars and think they're all 
worlds, and to believe there's something beyond all 
that again — it's more than I can believe." Could 
the attitude of unbelief have expressed itself better ? 
The very sight that to some minds forces home the 
conviction that a God exists — the sight of the star- 
sown fields of heaven — was to this man only a 
stumbling-block and rock of offence. — C. C. Liddell. 

5757. UNBELIEF, does not bring comfort. 

David Hume, after witnessing, in the family of the 
venerable La Roche, those consolations which the 
gospel only can impart, confessed, with a sigh, that 
"there were moments when, amidst all the plea- 
sures of philosophical discovery and the pride of 



literary fame, he wished that he had never doubted." 
— New Handbook of Illustration. 

5758. UNBELIEF, Folly of. Once a sceptic in 
Dr. Bonar's church said, "Sir, I do not believe 
there is a God." It was ten P.M., and no time for 
argument. I cast the burden on the Lord in prayer, 
and looked so happy that he said, "Are you laugh- 
ing at me ? " "No : but I was thinking if all the 
grasshoppers on earth were to say there is no sun, it 
icould not alter the matter. The Bible says, 1 The 
fool hath said in his heart, There is no God.' " "Well, 
that is so," he said. I then showed him that God 
calls every man who does not believe in Him a liar. 
The man went home seeming much impressed ; and 
when I met him some mouths afterwards he said, 
" I found out that I was a fool and a liar, and have 
come to Christ." Thus the sword of the Spirit had 
pierced his heart. — Br. Mackay. 

5759. UNBELIEF, illustrated. A' very tender 
parent had a son who from his very earliest years 
proved headstrong and dissolute. Conscious of his 
demerits, he dreaded and hated his parents. Mean- 
while every means were used to disarm him of these 
suspicions, so unworthy of the tenderness and love, 
and the kindness and forbearance, lavished upon 
him. Eventually the means appeared to be suc- 
cessful. . . . He now left his home to embark in 
mercantile affairs, and was assured that if, in any 
extremity, he would apply to his parents he should 
find his application kindly received. In the course 
of years it fell out he was reduced to extremity ; 
but instead of communicating his case to his parent, 
his base suspicion and disbelief again occupied him, 
and he neglected to apply to him. . . . This is the 
case of the believer who throws away his filial con- 
fidence, and with his old suspicions stands aloof in 
sullen distrust. — Salter (condensed). 

5760. UNBELIEF, Reason of. I once heard of 
two men who, under the influence of liquor, came 
down one night to where their boat was tied. They 
wanted to return home, so they got in and began 
to row. They pulled away hard all night, wonder- 
ing why they never got to the other side of the bay. 
When the grey dawn of morning broke, behold, 
they had never loosed the mooring-line or raised 
the anchor ! And that's just the way with many 
who are striving to enter the kingdom of heaven. 
They cannot believe, because they are tied to this 
world. Cut the cord ! cut the cord ! Set your- 
selves free from the clogging weight of earthly 
things, and you will soon go on towards heaven. — 
Motdy. 

5761. UNBELIEF, Sin of. Mr. Marshall, author 
of the " Gospel Mystery of Sanctification," having 
been for several years under distress of mind, con- 
sulted Dr. Goodwin, an eminent divine, giving him 
an account of the state of his soul, and particularis- 
ing his sins, which lay heavy on his conscience. In 
reply, he told him he had forgot to mention the 
greatest sin of all, the sin of unbelief, in not be- 
lieving on the Lord Jesus Christ for the remission 
of his sins and sanctifying his nature. On this he 
set himself to the studying and preaching of Christ, 
and attained to eminent holiness, great peace of con- 
science, and joy in the Holy Ghost. Mr. Marshall's 
dying words were these : — " The wages of sin is 
death ; but the gift of God is eternal life through 
Jesus Christ our Lord." — Whitecross. 



UNBELIEVER 



( 605 ) 



UNGODLY 



5762. UNBELIEVER, Conversion of. A gentle- 
man living in Texas was an unbeliever. One day 
he was walking in his garden reading a book. He 
read this sentence, "God works according to the 
rules of geometry." He closed the book, and began 
to think. "I always thought," said he to himself, 
" that things were made by chance. Is there a rule 
about everything ? " Just then he saw close by a 
sweet little flower known as the "Texas Star." 
He picked it up, and began to examine it. He 
counted the petals. He found there were five. 
He counted the stameus ; there were five of them. 
He counted the divisions at the base of the flower ; 
there were five of them. Then he examined another 
flower. It was the same with that. Another and 
another were examined. It was the same with all. 
There were five petals, and five stamens, and so on, 
in every case. "How is this '? " he said to himself. 
"If these flowers were made by chance, some of 
them would have three petals, and some two, and 
some none. But now they all have five ; never 
more, and never less. Here is work done by rule. 
If it is done in this way, there must be some one 
to do it. And who can that be ? Oh, I see." And 
then he picked up the little flower, and kissed it, 
and said, "Bloom on, little flower; sing on, little 
birds ; you have a God, and I have a God ; the 
God that made these little flowers made me." — 
Dr. Neicton. 

5763. UNBELIEVERS, Hypocrisy of. Collins, 
though he had no belief in Christianity, yet quali- 
fied himself for civil office by partaking of the 
Lord's Supper. Shaftesbury did the same; and 
the same is now done by hundreds of infidels ; and 
yet these are the men who are continually declaim- 
ing against the hypocrisy of priests ! — Amine. 

5764. UNCERTAINTY. Effects of. If one should 
go into the Louvre at Paris, and see the Venus de 
Milo, and begin to have admiration for that highest 
conception of a noble woman held by the Greek 
mind, and his guide should whisper to him, " It is 
very uncertain whether this is the original statue ; 
in the time of Napoleon it was stolen, and it is said 
that it was; sent back ; but many think that another 
tvas made in imitation of' it, and put in its place, 
and that this is the imitation," it would kill that 
man's enthusiasm in a second ; and he is not going 
to say, "I admire that countenance," because it 
may not be that countenance. And the moment 
you introduce the element of uncertainty in regard 
to any substantial religious conviction, your doubt 
has taken away that enthusiasm which only goes out 
toward certainty. — Beecher. 

5765. UNCHARITABLENESS, and death. One 

day the conversation at dinner, in a family well 
known to the writer, turned upon a lady who was 
so unfortunate as to have incurred the dislike of 
certain members of the household, because of some 
little peculiarities. After several had expressed 
their views in no gentle terms, the married sister 
added, "I can't endure her: and I believe I will 
not return her call if she comes here again." Her 
husband, who had hitherto remained silent, replied, 
"She xciU not trouble you again; she died an hour 
ago." "You do not mean it? Surely you are only 
teasing us for our uncharitabieness ? " "She is 
really dead ; I learned it on my way home to 
dinner." Overwhelmed with shame, the little 
group realised for the first time the solemnity of 



such sinful conversation. Let us take warning, 
and speak of those about us a3 we shall wish we 
had done when they are taken from us. — Advocate 
and Guardian. 

5766. UNCONCERN, Secret of. I mentioned to 
him (Johnson) that I had seen the execution of 

; several convicts at Tyburn, two days before, and 
that none of them seemed to be under any concern. 
! " Most of them, sir," said Johnson, " have never 
j thought at all" "But is not the fear of death 
J natural to man ? " " So much so, sir, that the whole 
1 of life is but keeping away the thoughts of it." — 
BoswelL 

5767. UNCTION, Extreme. Some Roman Catho- 
I lies were very desirous that their priest should 

a J minister extreme unction to one of their friends 
j who was dying ; but the priest refused to attend 
unless he was first paid one shilling. This, how- 
ever, was more than they could muster between 
them, and the man died, without the last and most 
important of all the seven sacraments. His friends 
were, upon this, extremely angry, and went to the 
priest to remonstrate with him for his inhumanity. 
They were so rough in their rebukes that he was 
completely frightened, and in order to extricate 
himself from his difficulties, said to them, "My 
dear children, you know nothing about the matter, 
and I will explain it to you. Did the dead man 
really desire to have the oil ? " " Oh yes, your 
reverence ; to be sure he did desire to have it, as 
much as we did for him." " Why, then," said the 
priest, "that's exactly the same thing as if he had 
got it, and he is quite as safe as if he had." " Oh, 
thank your reverence," said one of them ; " if that 
is the case, we shall always save our shilling in 
future, and never trouble you any more." 

5768. UNDERSTANDING, A right, necessary 
in controversy. Quarrels grow many tunes upon 
mistakes. Cyril, and John, Bishop of Antioch, ex- 
communicated one another for heresy, so did Cyril 

! and Theodoret ; yet afterwards they found that they 
held the same things, when once they grew to a right 
understanding of one another's meaning. — Trapp. 

5769. UNFAITHFULNESS, in little. A king 
appointed one servant over his gold treasure, another 
over his straw. The latter's honesty being suspected, 

i he was angry because the gold had not been trusted 
; to him. The king said, " Thou fool, if thou covldesi 

not be trustei with straw, how can any one trust thee 

with gold ? "—Trench. 

5770. UNFAITHFULNESS, Momentary, to be 
avoided. A Corsican gentleman, who had been 
taken prisoner by the Genoese, was thrown into a 

\ dark dungeon, where he was chained to the ground. 
: While he was in this dismal situation the Genoese 
j sent a message to him, that if he would accept of 
j a commission in their service, he might have it. 

"No," said he; "were I to accept your offer, it 
I would be with a determined purpose to take the 
I first opportunity of returning to the service of my 
country. But I would not have my countrymen 
; even suspect that I could be one moment unfaith- 
ful." — New Cyclopcedia of Anecdote. 

5771. UNGODLY, Christ died for. There is a 
woman in our country who was hoping to be saved, 
because she thought she was a respectable sinner. 

I Some sinners don't think they are like other sin- 



UNGODLY 



( 606 ) 



UNION 



ners. When people talk to me in this strain, I know 
they are great sinners. She heard a sermon, which 
showed her clearly that Christ died for the ungodly ; 
and she said, " I must be ungodly : He died for the 
ungodly." She awoke to the fact that she was unlike 
God, and the light of eternity flashed into her soul. 
My friends, take your place amongst the ungodly. 
— Moody. 

5772. UNGODLY, Christ died for. A poor little 
girl, after having being educated in the Hibernian 
Female School in Sligo, was apprenticed to a dress- 
maker. A lady who had formerly taken charge of 
her, and had been very kind to her, going one 
Sabbath into the chapel before service, found the 
girl sitting by herself reading her Testament. On 
coming up to her, the lady inquired where she was 
reading. She said, " In the fifth chapter of the 
Epistle to the Romans." "Why did you choose 
that chapter ? " She replied, " Oh, I delight in it 
much." " On what account ? " " It just meets 
my case. See, is not that delightful? " pointing to 
the sixth verse : " For when we were yet without 
strength, in due time Christ died for the ungodly ; " 
and then added, " I am indeed a sinner and with- 
out strength ; but here is the blessed remedy — 
4 Christ died for the ungodly.' " 

5773. UNIFORMITY of belief, Attempts to en- 
force, produce evasion. Not long since an avowed 
Freethinker was required to sign the Thirty-nine 
Articles, for admission into some university office. 
He did not withhold his signature for a minute ; 
he only added, " I put my own construction on the 
Articles, and I sign them with the understanding 
that by doing so I merely declare the indisputable 
fact that I profess to be a member of the Church of 
England ; " and so ready are men to applaud a 
defiance of authority, that it was in the midst of a 
buzz of applause that he did what to some men 
would appear to be an act of dishonesty. — Dean 
Hook. 

5774. UNIFORMITY of belief, impossible. Uni- 
formity is not possible. Men differ much in the 
powers of their mind, in their education, and in the 
circumstances in which they live ; and therefore 
you cannot make them think and feel alike ; and 
the attempt to do so is as unwise as if you tried to 
cause all the trees of the earth to produce leaves of 
the same size, blossoms of the same hue, and fruit 
of the same flavour. ... It is not uniformity that 
we see in the works of God, but unity in variety 
and permanence in change. Every plant, flower, 
and tree has freedom to unfold itself according to 
its own nature; and yet the landscape is one. — 
Thomas Jones. 

5775. UNIFORMITY of belief, impossible. The 

judge who pronounced sentence of death on Servetus, 
and found fault with himself (Calvin) for too much 
leniency in his government, was himself suspected of 
holding erroneous opinions on the fundamental verity 
of our holy religion — the doctrine of the Trinity. — 
Bean Hook. 

5776. UNION, and Christian life. Christians 
are like the several flowers in a garden, that have 
upon each of them the dew of heaven, while, being 
shaken with the wind, they let fall their dews at 
each other's roots, whereby they are jointly nourished 
and become nourishers of each other. — John Bunyan. 



5777. UNION, and sectarianism. Cardinal Gib- 
bons, having been asked to give his views on " the 
reunion of Christendom," says: — "In separation 
from the see of St. Peter, the centre of Catholic 
unity, I can see only discord. In all this broad 
land there is no one who longs for truly Christian 
union more than I do ; no one would labour more 
earnestly to bring about such a happy result." 
Precisely the idea of all narrow sectarians. Papists, 
Plymouthites, Campbellites, all make great profes- 
sions of desire for Christian unity and doing away 
with sectarianism ; and all agree that the plan is 
for everybody to join the sect to which they belong. 
— The Freeman. 

5778. UNION, and substitution in suffering. 

Some years ago a war raged in India between the 
English and a native monarch, Tippoo Saib. On 
one occasion several English officers were taken 
prisoners, among them one named Baird. One day 
a native officer brought in fetters to be put on each 
of the prisoners, the wounded not excepted. Baird 
had been severely wounded, and was suffering from 
pain and weakness. A grey-haired officer said to 
the native official, "You do not think of putting 
chains upon that wounded young man ? " " There 
are just as many pairs of fetters as there are cap- 
tives," was the answer, " and every pair must be 
worn." "Then," said the officer, "put two pairs 
on me; I will wear his as well as my own." Baird 
lived to regain his freedom, lived to take that very 
city, but the generous friend died in prison. — Gray. 

5779. UNION, against evil. It is common in 
Africa for the serpents to ascend the trees and take 
the young birds and eggs from the nests. You will 
then see birds collect together, of different hues, 
different characters, and different sizes, from the 
water- wagtail to the hawk, all assembling to scream 
and to roar, — however these birds hated each other 
before, they now unite together, showing they are all 
in earnest to get the serpent to descend. — Moffat. 

5780. UNION, Calamity may bring about. When 
the earthquake of Lisbon overwhelmed that city, 
even the inquisitors were seen embracing Jews and 
heretics that escaped the awful calamity, and uniting 
in the means of their common safety. At the siege 
of Jerusalem all parties sank their differences in 
order to resist the Roman eagle ; and when Xerxes 
invaded Greece all the little States forgot their 
differences, and Athens and Sparta were found 
fighting side by side against the common enemy. 

5781. UNION, Christian, brought about by mis- 
fortune. The great fire of London rendered it im- 
possible to carry on the spiritual instruction of the 
people by the established clergy, since the parish 
churches were in ruins, so that assemblies in Presby- 
terian and Independent meeting-houses were no 
longer visited with the penalties prescribed under 
the Conventicle Act. 

5782. UNION, Christian. The Convention (in 
Brooklyn) closed by joining hands and singing, 
" Say, brother, will you meet us ? " I saw one of 
Dr. Storr's deacons and a Quaker and a Metho- 
dist standing with clasped hands, and flanked by 
a Baptist and a Presbyterian clergyman. It re- 
minded me of the time when we college students, 
standing thus in the chemical lecture-hall, the 
electric current leaped from the charged battery 
through the whole circle in an instant. — Cuyler. 



UNION 



{ 607 ) 



UNION 



5783. UNION, Christian. I wish all names 
among the saints of God were swallowed up in that 
one of Christian. I long for professors to leave off 
placing religion in saying, "I am a Churchman," 
" I am a Dissenter." My language to such is, 
" Are you of Christ ? If so, I love you with all my 
heart."— Whitejield, 

5784. UNION, in Christ. As the spokes in a 
wheel become nearer to each other as they approach 
the centre, so may we be drawn nearer to Christ, 
our common centre, and into closer union with each 
other, — /. Wood. 

5785. UNION, in Christ. A Hindoo and a New 
Zealander met upon the deck of a missionary ship. 
They had been converted from their heathenism, 
and were brothers in Christ ; but they could not 
speak to each other. They pointed to their Bibles, 
shook hands, and smiled in each other's faces ; but 
that was all. At last a happy thought occurred 
to the Hindoo. With sudden joy, he exclaimed, 
" Hallelujah ! " The New Zealander, in delight, 
cried out, " Amen ! " These two words, not found 
in their own heatthen tongues, were to them the 
beginning of "one language and one speech." 

5786. UNION, in peril. Fighting with the 
Arcadians, that wing of the Lacedaemonians in 
which they were gave way, whereupon Pleopidas 
and Epaminondas locked their shields together and 
repulsed all that attacked them ; until at last Pleo- 
pidas, having received several large wounds, fell 
upon a heap of friends and enemies who lay dead 
together. Epaminondas, though he thought there 
was no life left in him, stood forward to defend his 
body and his arms, being determined to die rather 
than leave his companion in the power of his 
enemies. . . . Agesipolis, king of the Lacedae- 
monians, brought succour from the other wing, 
and, beyond all expectation delivered them both. — 
Plutarch {condensed). 

5787. UNION, in service. When the cholera 
/aged in Glasgow, a number of years ago, two 
ministers, one a Presbyterian and the other a 
Roman Catholic, made themselves useful in deeds 
of mercy and Christian service. One day these two 
set out on a visit to a poor hut of a house, where 
a person had succumbed to the disease. No one 
would venture near the hovel, far less perform the 
last duties to the deceased. When within a short 
distance of the place, the priest said to the minister, 
" You are a married man with a family, and I am 
not ; tarry here, and I will go forward myself and 
do the last duties to the dead. If I cannot myself, 
then I will sign for your approach." The priest 
went and did all himself. 

5788. UNION, in the Church. The unity in the 
rainbow is none the less, and the beauty vastly the 
greater, because there are seen in it seven distinct 
colours instead of one, all of which are one in their 
source, as well as in the bow. — W. E. Boardman. 

5789. UNION, in the Church. Methinks that 
the Lord keeps His jewels for a time, as it were, in a 
cabinet containing several drawers all of different 
sizes. In one long drawer are preserved those 
who are Episcopalians ; in another equally long, the 
Presbyterians ; and in smaller ones varying in size, 
the Wesleyans, Baptists, Independents, Plymouth 
Brethren, &c. But in the day when the Lord shall 



number up His jewels, He will break up the cabinet 
with all its drawers, and out of the innumerable 
jewels He will choose each one to fill its own par- 
ticular place in ImmanuePs crown. — W. Catlin. 

5790. UNION, in the early Christian Church. 

The more they were persecuted, the more closely 
they adhered to each other. Their mutual charity 
and unsuspecting confidence has been remarked by 
infidels, and was too often abused by perfidious 
friends. — Gibbon. 

5791. UNION, in the face of the enemy. On 

the day before the battle of Trafalgar, Nelson took 
Collingwood and Rotherham, who were at variance, 
to a spot where they could see the fleet opposed 
to them. " Yonder,'' said the Admiral, " are your 
enemies ; shake hands and be good friends, like 
good Englishmen." 

5792. UNION, in the presence of the enemy. 

When I was in the army before Port Hudson I 
remember that night after night, when our camp- 
fires were built, we boys used to sit around them 
and discuss various matters ; and sometimes our 
discussions became very heated, and sometimes we 
lost our tempers, and sometimes we said angry 
words. But one night, right in the midst of a dis- 
cussion, there broke upon us that awful, startling 
sound which, once heard, is never forgotten. Away 
off, on the right of the line, it began ; but it rolled 
in a thundering, awful echo, until it chilled our 
hearts. It was the long roll, and every man was 
on his feet, and every man shook hands with his 
comrade and said, " Forgive me. When we were 
idle we could afford to discuss ; but now there is 
work to do, it finds us brothers." — Rev. G. Hepworth. 

5793. UNION, in the Spirit. When the tide is 
out you may have noticed, as you rambled among 
the rocks, little pools with little fishes in them. 
To the shrimp, in such a pool, his foot depth of salt 
water is all the ocean for the time being. He has 
no dealings with his neighbour shrimp in the adja- 
cent pool, though it may be only a few inches of 
sand that divide them ; but when the rising ocean 
begins to lip over the margin of the lurking-place, 
one pool joins another, their various tenants meet, 
and by-and-by, in place of their little patch of 
standing water, they have the ocean's boundless 
fields to roam in. When the tide is out — when 
religion is low — the faithful are to be found insu- 
lated, here a few and there a few, in the little 
standing pools that stud the beach, having no deal- 
ings with their neighbours of the adjoining pools, 
calling them Samaritans, and fancying that their 
own little communion includes all that are precious 
in God's sight. They forget, for a time, that there 
is a vast and expansive ocean rising — every ripple 
brings it nearer, — a mightier communion, even the 
communion of saints, which is to engulf all minor 
considerations, and to enable the fishes of all pools 
— the Christians— the Christians of all denomina- 
tions — to come together. When, like a flood, the 
Spirit flows into the Churches, Church will join to 
Church, and saint will join to saint, and all will 
rejoice to find that if their little pools have perished, 
it is not by the scorching summer's drought, nor 
the casting in of earthly rubbish, but by the influx 
of that boundless sea whose glad waters touch 
eternity, and in whose ample depths the saints in 
heaven, as well as the saints on earth, have room 
enough to range. — Dr. Hamilton. 



UNION 



( 608 ) 



UNITAR I A NISM 



5794. UNION, is strength. When it was once 
demanded of Agesilaus why Lacedsemon had no 
walls, he replied, " The concord of the citizens is its 
strength. " — Harris. 

5795. UNION, Love the secret of. He found an 

inexpressibly sweet love to those that he looked upon 
as belonging to Christ, beyond almost all that he 
ever felt before, so that (to use his own words) " it 
seemed like a piece of heaven to have one of them 
near him." — Life of Brainerd. 

5798. UNION, may be f6rced. Dr. Lyman Ab- 
bott tells of a good Scotch couple who got a quarrel- 
ling ; and on the good wife remarking, in a concilia- 
tory effort, " Look at that cat and dog on the hearth 
.sitting side by side quiet and peaceable," " Ay," 
said the gruff, good man, " but tie them together 
and see what they will do." — Christian World. 

5797. UNION, Necessity of. " Ane stick'll never 
burn ! Put more wood on the fire, laddie ; ane 
stick'll never burn ! " my old Scotch grandfather 
used to say to his boys. Sometimes, when the fire 
in the heart burns low, and love to the Saviour 
grows faint, it would grow warm and bright again 
if it could only touch another stick. " Where two 
or three are gathered together " the heart burns ; 
love kindles to a fervent heat. " Ane stick'll never 
burn " as a great, generous pile will be sure to. 

5798. UNION, Necessity of. Si collidimur, fran- 
gimur — " If we clash, we are broken," according to 
the old fable of the two earthen pots swimming in 
the sea. " The daughter of dissension is dissolu- 
tion," said Nazianzen ; " and every subdivision in 
point of religion is a strong weapon in the hand of 
the contrary party," as he (the historian), upon the 
Council of Trent, wisely observed. Castor and 
Pollux, if they appear not together it presageth a 
storm. — Trapp. 

5799. UNION, on equal terms. When we parted 
he (Melville) laid his hand on my shoulder, sajdng, 
" Now, Dr. Guthrie, I will say to you what one of 
our clergy said to Robert Hall, and perhaps you 
will make to me his reply. Said the clergyman to 
Hall, ' Mr. Hall, I love and honour you notwith- 
standing you have not episcopal ordination ; ' and 
said Hall to the clergyman, ' And I love and honour 
you notwithstanding yonhave episcopal ordination.' " 
— Guthrie. 

5800. UNION, Results of. By union the pyra- 
mids of Egypt, the gates of Thebes, and the columns 
of the Parthenon were reared, and oceans crossed, 
and valleys filled up. — Br Cummin g. 

5801. UNION, Strength of. There was a small 
band of three hundred cavalry in the Theban 
army, who proved a great terror to any enemy with 
whom they were called to fight. They were com- 
panions, who had bound themselves together by a 
vow of perpetual friendship, determined to stand 
together until the last drop of their blood was spilled 
upon the ground. They were called "The Sacred 
Battalion, or the Band of Lovers," and they were 
bound alike by affection for the State and fidelity 
for each other, and thus achieved marvels, some of 
which seem almost fabulous. What a name for a 
militant Church, " The Sacred Battalion ! " It is 
when she is thus animated by one spirit that she is 
victorious. 

5802. UNION, with Christ, Terms of. When 



Augustus Caesar desired the Senate to join some 
person with him in the Consulship, they replied, 
" they held it as a great dishonour to him to have 
any one joined with him, who was so capable himself." 
It is the greatest disparagement that Christians can 
offer to Christ to put their services in equipage with 
His sufferings. The beggarly rags of the first Ada in 
must never be put on with the princely robe of the 
second Adam. — Seeker. 

5803. UNITARIAN, Confession of. I am con- 
strained to say, that neither my intellectual prefer- 
ence nor my moral admiration goes heartily with 
their heroes, sects, or productions of any age. 
Ebionites, Arians, Socinians, all seem to me to con- 
trast unfavourably with their opponents, and to 
exhibit a type of thought and character far less 
worthy, on the whole, of the true genius of Chris- 
tianity. I am conscious that my deepest obliga- 
tions, as a learner from others, are in almost every 
department to writers not of my own creed. In 
philosophy I have had to unlearn most that I had 
imbibed from my early text-books, and the authors 
in chief favour with them. In Biblical interpreta- 
tion, I derive from Calvin and Whitby the help that 
fails me in Crell and Beslham. In devotional litera- 
ture and religious thought, I find nothing of ours 
that does not pale before Augustine, Tauler, and 
Pascal. And in the poetry of the Church it is the 
Latin or the German hymns, or the lines of Charles 
Wesley or of Keble, that fasten on my memory and 
heart, and make all else seem poor and cold. I 
cannot help this ; I can only say I am sure it is no 
perversity ; and I believe the preference is founded 
on reason and nature, and is already widely spread 
amongst us. A man's " Church " must be the home 
of whatever he most deeply loves, trusts, admires, 
and reveres, — of whatever most divinely expresses 
the essential meaning of the Christian faith and 
life ; and to be torn away from the great company 
I have named, and transferred to the ranks which 
command a far fainter allegiance, is an unnatural, 
and for me an inadmissible, fate. That I find my- 
self in intellectual accordance with the Socini, or 
Blandrata, or Servetus in one cardinal doctrine, — 
and that a doctrine not distinctively Christian, but 
belonging also to Judaism, to Islam, and to simple 
Deism, — is as nothing compared with the intense 
response wrung from me by some of Luther's read- 
ings of St. Paul, and by his favourite book, the 
" Theologica Germanica." — James Martineau. 

5804. UNITARIANISM, and orthodoxy. Dr. 

Miller, Professor of Theology in Princeton College, 
North America, in a note prefixed to an ordina- 
tion sermon, relates part of a conversation that 
he had with Dr. Priestley, two or three years 
before his death. " The conversation," says he, 
" was a free and amicable one, on some funda- 
mental doctrines of religion. In reply to a direct 
avowal on the part of the author (Dr. Miller), that 
he was a Trinitarian and a Calvinist, Dr. Priestley 
said, ' I do not wonder that you Calvinists enter- 
tain and express a strongly unfavourable opinion 
of us Unitarians. The truth is, there neither can 
nor ought to be any compromise between us. If 
you are right, we are not Christians at all ; and if 
we are right, you are gross idolaters ! 

5805. UNITARIANISM, not enough for men. 

In a town in the north of Scotland a benevolent Uni- 
tarian minister once took to preaching in the streets. 



UNITY 



( 609 ) 



UNITY 



He spoke of the beauty of goodness, and invited 
sinners to the happiness of a virtuous and orderly 
life. A group of waifs and harlots hovered near, 
one of whom, who had not lost all her mother-wit, 
replied to him in her native dialect, "Eh, man, 
your rape's nae lang eneuch for the like of hiz " 
("Your rope is not long enough for the like of us"). 
His gospel was not capable of reaching down to the 
depths to which waifs and harlots had fallen. It 
was a longer rope, and profounder gospel, that was 
entrusted to the Apostle when Christ sent him to 
the Gentiles, "to open their eyes, and to turn them 
from darkness unto, light, and from the power of 
Satan unto God" — Professor Blaihie, D.D. 

5806. UNITY, A pledge of. The chain in the 
Campo Santa at Pisa was formerly placed across the 
river to protect the ships of the city from the attacks 
of the Genoese. The Genoese captured it, but some 
years ago sent it back to Pisa as a pledge of Italian 
unity. 

5807. UNITY, Christian, in death. When seven 
men imprisoned in a Pennsylvania coal-mine were 
rescued after five days' imprisonment, they were 
asked if they hoped to escape. "We prayed for 
it," was the reverent reply. " We prayed together. 
Some were Protestants, and some Catholics, but 
when death is as close as that you only think of 
God." 

5808. UNITY, Christian, Love of. The attach- 
ment of the Rev. John Elliot, usually called " The 
Apostle to the Indians," to peace and union among 
Christians was exceedingly great. When he heard 
ministers complain that some in their congregations 
were too difficult for them, the substance of his 
advice would be, " Brother, compass them. Brother, 
learn the meaning of those three little words — bear, 
forbear, forgive." His love of peace, indeed, almost 
led him to sacrifice right itself. 

5809. UNITY, Dwelling in. A Roman named 
Pomponius Atticus, who pronounced a funeral 
oration on the death of his mother, protested that, 
though he had resided with her sixty-seven years, 
he was never once reconciled to her, "because," 
said he, " there never happened the least discord be- 
tween us, and consequently there was no need of 
reconciliation." 

5810. UNITY, not uniformity. When the Ameri- 
can army, under the command of General Washing- 
ton, lay encamped in the environs of Marristown, 
N. J., the Lord's Supper was to be administered in 
the Presbyterian church of that village. In a morn- 
ing of the previous week the General visited the 
house of the Rev. Dr. Jones, then pastor of that 
church, and thus accosted him — " Doctor, I under- 
stand that the Lord's Supper is to be celebrated 
with you next Sabbath ; I would learn if it accords 
with the canons of your church to admit communi- 
cants of another denomination ? " The Doctor re- 
joined, " Most certainly ; ours is not the Presby- 
terian table, General, but the Lord's Table; and 
hence we give the Lord's invitation to all His fol- 
lowers, of whatever name." 

5811. UNITY, of God. If they would spare my 
life, on condition that I should keep this truth (the 
-unity of God), and not teach it to others, I would 
not accept it. — Socrates' Apology. 

5812. UNITY, of the Church. In the fastnesses 



of Caledonia, Wales, and Piedmont Christianity 
found a retreat from her pursuers ; and as she sat, 
with her Bible on her knees and her children at 
her feet, showed for ages how well the Church can 
subsist in the only unity which the gospel recog- 
nises, by simply " speaking (aXvdeuovres), maintain- 
ing, or professing the truth in love." — Harris. 

5813. UNITY, the final purpose of God. At 

the Military Academy the soldiers are taken sepa- 
rately to the drill-room, and there the martinet 
puts them through all the steps and passes and 
gestures which they are required to learn ; and 
when they have been trained and disciplined they 
come to the parade-ground ; and then, at the word 
of command, platoons march and squadrons wheel, 
and the great army, as one man, moves to the 
voice of its leader. Now, God's formative influ- 
ences in this world are His military academies, 
His drill-rooms, where for centuries the soldiers of 
the cross have been trained ; but the day is coming 
when He shall put to His lips the trumpet of 
announcement, and when, with uplifted standard 
and triumphal music, He shall lead forth His vast 
army to go round and round the world with victory ! 
— Beecher. 

5814. UNITY, the secret of strength. The 

bundle of arrows cannot be broken while it remains 
a bundle. Tacitus, an ancient Latin historian, says 
of the Germans, what sceptics and Papists find true 
of Christians — " Dum singuli pugnant omnes vincun- 
tur" — "Whilst fighting separately, all are conquered 
together." The strength of the Christian Church lies 
in its consolidation. Napoleon Bonaparte gained 
all his victories by consolidation ; whilst Austria 
and Prussia always attacked in columns and sepa- 
rate bodies, he always gained his victories by con- 
centrating his forces, and falling on one point like 
an avalanche. So it must be with the Church. 
Scepticism will never be broken, Popery will never 
be dissipated, till the whole Christian Church is 
more thoroughly at one with each other. — Dr. 
dimming. 

5815. UNITY, The wrong sort of. "Have 
you unity in the church ? " was the query of a 
Southerner of a good Presbyterian elder of a parish 
in Scotland. " Yes," was the answer. " Ay, man, 
we're just a' frozen together." — Rev. W. Gard Price. 

5816. UNITY, Tribulation brings. What a coil 
was there among the primitive Christians, even 
unto blows and bloodshed, about the time of keep- 
ing Easter, and other like trifles and niceties ! . . . 
Who knows not what jars and heart-burnings were 
here between Ridley and Hooper, two godly bishops 
in King Edward VI. 's time, about cap and surplice ? 
They could never agree till they met in prison, and 
then misery bred unity. Then they could heartily 
bewail their former dissensions about matters of no 
moment. — Trapp. 

5817. UNITY, True source of. A little child, 
on being told of the rainbow which surrounds God's 
throne in heaven, "in sight like unto an emerald," 
said, " Then are all our rainbows made from that 
one in heaven?" The Church upon earth, one in 
Christ, and embracing all who love Him, is made 
after the pattern of the heavenly, the " great multi- 
tude which no man can number," surrounding the 
throne of God. — B. 

2 3 



UNIVERSALIS!! 



( 6 10 ) UNSELFISHNESS 



5818. UNIVERSALISM, Teaching of. A Uni- 

versalist, preaching at the village of M , where 

a large congregation had come out to hear some- 
thing new, endeavoured to convince his hearers that 
there is no punishment after death. At the close 
of his sermon he informed the people, that if they 
wished, he would preach there again in four weeks ; 

when Mr. C , a respectable merchant, rose and 

replied, "Sir, if your doctrine is true, we do not 
need you ; and if it is false, we do not want you." 
— Whit ecr oss. 

5819. UNIVERSE, and God. When I was crossing 
the Rocky Mountains it was my fortune to find some 
moss agates, and the beautiful ferns inside, or the 
structures resembling ferns, were enswathed by the 
crystalline stone. Teach me haughtily the atomic 
theory, if you please ; tell me that the ultimate 
particles of matter have power, I care not how 
marvellous : I reply that, according to physical 
science, these different particles have never touched 
each other. They are enswathed by a force that ac- 
counts for their harmoniously co-ordinated motions, 
and which in all organisms must have acted to pro- 
duce the adaptation of part to part. As the crystal- 
line stone enswathes the mysterious growths in the 
moss agate, so a co-ordinating power enswathes all 
atoms and all worlds, and the universe is but a 
moss agate in the crystalline stone of God's omni- 
present intelligence. — Rev. Joseph Cook. 

5820. UNIVERSE, God's dealings with. The 

old Greek story of the man who had a house to sell, 
and carried about a brick as a specimen, has its 
moral to-day. This world of ours at its best is but 
a brick in the great universe God is building up and 
guiding to its final destinies, and he who judges ly 
ichat passes cvrrent in it alone is playing the part of 
the fool, and not of the philosopher. — B. 

5821. UN KINDNESS. A father's. " Conversing 
the other day," says one, "with an interesting little 
girl between six and seven years old, I took occasion 
to impress upon her mind the debt of gratitude due 
from her to her Heavenly Parent for bestowing 
upon her so good and kind a parent, whom every- 
body loves. I was perfectly thunderstruck with 
her answer. Looking me full in the face with her 
soft blue eyes, she replied, (i He never speaks kind 
to rue' " 

5822. UNKNOWN, Perils of the. The old dis- 
coverers who sailed into unknown seas must have 
felt a peculiar pleasure in their daring undertakings. 
Spreading the canvas to the wind, they ventured 
out to the mysterious ocean in search of new coun- 
tries. But their delight was mingled with anxiety 
and fear ; for, possessing no charts, they knew not 
what perils awaited them in their bold endeavour — 
what rocks and sandbanks might be in their way, 
or what monsters they might meet with in the lands 
they hoped to discover. The search for new truth 
also has its delights. It is pleasant to leave the 
tame, unromantic shores of common belief, and to 
start on a voyage of discovery over the boundless 
ocean of intellectual speculation. But there is 
danger also in this enterprise. The dreary land of 
scepticism, and chaos of No-faith, and the black 
regions of despair, are somewhere out in those seas ; 
and many have ventured there who never returned. 
— Tlvomes Jones. 

5823. UNREGENERATE, Image of. The unre- 



generate man may be said to be made up of two 
parts — a living body and a dead soul. In states 
of disease and injury we sometimes find something 
analogous, in one part of the body being full of life, 
and another part of it palsied and dead. I have 
seen a person after injury of the lower part of the 
neck surviving for a time ; the head perfectly alive 
and well, but the body and limbs perfectly motion- 
I less. In the last fatal duel fought near Edinburgh 
a bullet struck the spine of the challenger. I have 
I often heard this unhappy man's physician tell that 
i when he first visited him. some hours afterwards, 
; and asked him how he felt. "I feel," he replied, 
I "exactly what I am — a man with a living head 
and a dead body mysteriously joined together." 
I Every unbelieving man consists of a dead soul 
' mysteriously joined to a living body. — Sir James 
Simpson. 

5824. UNSEEN world, Faith in. The discovery 
of the New^Worid, as the continent of America and 
its islands are called, was not. like many discoveries. 

; an accident ; it was the reward of faith — the reward 
I of Christopher Columbus's faith. He found fruits 
on the shores of Western Europe, cast up by the 
! Atlantic waves, and brought there, as we now know, 
j by the Gulf Stream, perfectly diverse from any that 
| the temperate, fiery, or frozen zones of the Old World 
produced. So one day, let me say. strolling by the 
! sea-shore, he saw a nut. He takes it in his hand, 
j and looks at it ; he takes it into his capacious mind, 
I and out of that little seed springs his faith in 
1 another world beyond that watery horizon, where, as 
! he believed and events proved, the sea had pearls, 
I and the veins of the earth were filled with silver, 
' and the rivers that flowed through spicy groves ran 
over sands of gold. They thought him mad to leave 
| his sweet bays, and his land, and his pleasant home, 
to launch on a sea which keel had never ploughed, 
in search of a land man had never seen. I tell that 
infidel that I know in whom I have believed ; I can 
give a reason for the faith that is in me ; and so he 
could. And so he launched his bark on the deep, 
. and with strange stars above him and strange seas 
around him, storms without and mutinies within, 
| no man of all the crew hoping but himself, with a 
courage nothing could daunt, and a perseverance 
nothing could exhaust, that remarkable man stood 
by the helm, and kept the prow of his bark onward 
and westward till lights gleamed on San Salvador's 
shore, and as the day broke, the joyful cry. " Land ! " 
rang from the mast-head ; and faith was crowned 
with success, and patience had her perfect work. 
Now I look on that man, and the world has looked 
on him, as one of the finest types of a believer ; but 
I cannot read his story without feeling that it puts 
our faith to the blush, and, as it were, hearing the 
echo from heaven of that voice that said, " I have 
not found such great faith; no, not in Israel." — 
Guthrie. 

5825. UNSELFISHNESS, and duty. Sir James 
Outram was characterised throughout his whole 
career by his noble unselfishness. Though he might 
personally disapprove of the policy he was occasion- 
ally ordered to carry out, he never once faltered in 
the path of duty. Thus he did not approve of the 
policy of invading Scinde, yet his services throughout 
the campaign were acknowledged by General Sir 
Charles Napier to have been of the most brilliant 
character. But when the war was over, and the 



UNSELFISHNESS ( 611 ) 



UPRIGHTNESS 



rich spoils of Scinde lay at the conqueror's feet, 
Outram said, "I disapprove of the policy of this 
war ; I will accept no share of the prize-money." 
Not less marked was his generous self-denial when 
despatched with a strong force to aid Havelock 
in fighting his way to Lucknow. As superior 
officer, he was entitled to take himself the chief 
command ; but recognising what Havelock had 
already done, with rare disinterestedness he left to 
his junior officer the glory of completing the cam- 
paign, offering to serve under him as a volunteer. 
"With such reputation," said Lord Clyde, "as Major- 
General Outram has won for himself, he can afford 
to share glory and honour with others." But that 
does not lessen the value of the sacrifice he had 
made with disinterested generosity. — Smiles. 

5826. UNSELFISHNESS, and duty. Calvin was 
remarkable for his disinterestedness. His goods, 
his books, and his money were not equal to one 
hundred and twenty- five crowns, and yet he refused, 
during his sickness, twenty-five crowns, which the 
Council of Geneva offered to him, because he was 
incapable of fulfilling the appointed labours of his 
office. 

5827. UNSELFISHNESS, and its reward. Mr. 

Howe, when chaplain to Cromwell, was applied to 
for protection by men of all parties in those eventful 
times ; and it is said of him that he never refused 
his assistance to any person of worth, whatever 
might be his religious tenets. "Mr. Howe," said 
the Protector to his chaplain, "you have asked 
favours for everybody besides yourself ; pray, when 
does your turn come?" "My turn, my Lord Pro- 
tector," said Mr. Howe, "is always come when I 
can serve another." 

5828. UNSELFISHNESS, and our estimate of 
others. When Lacordaire, the most renowned of 
Roman Catholic public orators, was complimented 
upon being the first French preacher in Prance, he 
replied, "No; I am the second; Adolphe Monod 
is the first." — John Any ell James. 

5829. UNSELFISHNESS, in suffering. The 

effusion of blood (when Nelson was struck down at the 
battle of the Nile) being very great, the wound was 
held to be dangerous, if not mortal. The surgeons 
left their wounded to bestow their care upon the 
first man of the fleet. "No," said Nelson ; " I will 
take my turn with the brave fellows. " — Knight. 

5830. UNTRUTHFULNESS, Effects of. Aris- 
totle, when once asked what a man could gain by 
uttering falsehoods, pointedly replied, "Not to be 
credited when he tells the truth." 

5831. UNWATCHFULNESS, Danger of. A friend 
was recently overtaken by night on a mountain 
ridge. The path behind was too perilous to be 
retraced in the darkness, and the way in front was 
stopped by a projecting rock, which in his exhausted 
state he could not scale. His only alternative was 
to wait for the morning. But his resting-place was 
a steep slope, ending in a sheer precipice. One care- 
less movement might prove his destruction. As the 
darkness deepened the danger was disguised. With 
a lessening sense of peril, there came on increasing 
drowsiness. What efforts were his during those long 
hours to drive off sleep ! How he had to stir up his 
mind to a conviction of the necessity of unremitting | 
vigilance ! For, should he once be overpowered, he 



might unconsciously slide down his sloping couch, 
and be hurled into the valley below. Such is our 
position. If we would not fall down the precipice, 
let us watch lezt during slumber we slip along tht 
treacherous incline. — Newman Hall. 

5832. UNWATCHFULNESS, Danger of. A great 
commander was engaged in besieging a strongly forti- 
fied city. After a while he concentrated his forces 
at a point where the fortifications were stronger than 
at any other, and at 2 P.M., under a bright sun and 
a clear sky, ordered an assault. When expostulated 
with by an under officer, the commander replied, 
" At this point such a general is in command. At 
this hour of the day he is invariably accustomed to 

I retire for a long sleep. When informed of our ap- 
! proach he will deny the fact, and send a messenger 
1 for information. Before the messenger returns we 
shall gain possession of the fortress." The facts 
turned out exactly as predicted. " Yonder weak 
point," said the commander, " is held by General 

. There is no use in attempting to surprise 

him ; he is never for a moment off his guard." — 
Asa Mahan, D. D. 

5833. UPRIGHTNESS, caused by Christianity. 

Two Christian chiefs (in Tahiti), Tati and Ahuriro, 
were walking together by the water-side, when they 
came to a place where afisherman had been employed 
in making or sharpening hooks, and had left a large 
file (a valuable article in Tahiti) lying on the ground. 
The chiefs picked it up ; and as they were proceed- 
ing, one said to the other, " This is not ours. Is not 
our taking it a species of theft ? " " Perhaps it is," 
replied the other ; "yet, as the owner is not here, I 
do not know who has a greater right to it than our- 
selves." "It is not ours," said the former, "and 
we had better give it away." After further conver- 
sation, they agreed to give it to the first person they 
met ; which they did, telling him they had found it, 
and requested that, if he heard who had lost such a 
thing, he would restore it. — Ellis. 

5834. UPRIGHTNESS, Illustration of. The 

pine, placed nearly always among scenes disordered 
and desolate, brings into them all possible elements 
of order and precision. Lowland trees may lean to 
this side and that, though it is but a meadow breeze 
that bends them, or a bank of cowslips from which 
their trunks lean aslope. But let storm and avalanche 
do their worst, and let the pine find only a ledge of 
vertical precipice to cling to, it will nevertheless grow 
straight. Thrust a rod from its last shoot down the 
stem, it shall point to the centre of the earth as long 
as the tree lives. — Ruskin. 

5835. UPRIGHTNESS, Instance of. The attor- 
ney-general was weak and criminal enough to request 
his (Sir John Pitz-James') interest on the part of the 
king, in a cause to be tried before him. " I will do 
the king right," he replied. A verdict was given 
against the crown, and the attorney-general expos- 
tulated with Pitz-James, who dismissed the subject 
by adding, " I could not do His Majesty right if I had 
not done justice." 

5836. UPRIGHTNESS, not to be compromised. 

When Catharine the Second ascended the throne of 
Russia, she solicited Count Munich to accept some 
marks of her favour, although she knew he had 
been the most formidable opponent to her accessiou. 
" No," said the Count ; " I am an old man ; I have 
already suffered many misfortunes ; and if I pur- 



URIM 



( 612 ) 



USEFULNESS 



cbaaed a few years of life by compromising my prin- 
ciples, I should make but a bad exchange." 

5837. URIM and Thummim, Strange exposition 

of. A minister once was heard explaining to his 
congregation that Urim and Thummim were the 
names of two precious stones which were set in the 
high priest's breast-plate of judgment, and when 
consulted they displayed the will of God by showing 
a wonderful brilliancy, though they gave no lustre 
if the matter required were disapproved. " My 
brethren, this is what the learned Jewish and Chris- 
tian expositors tell us concerning these two precious 
stones ; the stones are lost, but, my Christian 
brethren, we need them not ; we have a surer means 
of discovering the will of God ; and still it is by the 
Urim and Thummim, if we alter a single letter in 
one of those mysterious words. Take your Bible, my 
brethren, use him and thumb him, and you will dis- 
cover the will of God as surely as ever the high priest 
did by the story of the breast-plate." — Christian 
Age. 

5838. USAGE, An ancient. In the present day, at 
a Jewish marriage, they always take up the corner 
of the plaid or cloak of the bridegroom, and spread 
it over the head of the bride. I saw, in the Roman 
Catholic Church of Notre Dame, a marriage at which 
they seemed to retain a fragment of the ancient 
usage. After the parties were married, and the 
priest was pronouncing the benediction, he spread a 
robe over the heads of both — a memorial of the an- 
cient Jewish usage, "Spread thy skirt over me." — 
Cumming. 

5839. USAGE, and law. When the Commons 
were resisting the exactions of the clergy in 1529, 
the representatives of the Church defended the 
severe extortions on the ground of usage. The laity 
retorted in the words of a barrister of Gray's Inn — 
"The usage hath ever been of thieves to rob on 
Shooter's Hill — ergo,) it is lawful." — Little's His- 
torical Lights. 

5840. USAGE, Clinging to. Here in Rome we 
are at a new hotel built in the gardens of Sallust's 
villa. In front we have all Rome, unrolled like a 
panorama and crowned by St. Peter's. But with 
all this I find Rome very depressing. It is a death - 
in-life incredible, surprising beyond description — a 
beleaguered city, bombarded, by public opinion and 
the new ideas ; still holding out, ringing its alarm- 
bell and living on old shoes. It is quite unchanged 
since you and I were here forty years ago. I said 
so to Cardinal Antonelli the other day ; and he 
answered, taking a pinch of snuff, " Yes, thank 
God / " — Longfellow's Letters. 

5841. USAGE, in speaking of the dead. It is 

said that in the Scottish Highlands they never 
speak of the departed as dead. A Highlander 
once gave great offence to the daughter of a friend 
of his by asking her, "When did your father die?" 
"Brutes alone," she angrily exclaimed, "die, and 
when they die are dead." Human beings — men, 
women, and children — do not die, and are not to be 
spoken of as dead. They depart, they go, they 
change, they sleep, if you like, or are gathered unto 
their fathers. The phraseology in which the death 
of human beings, as distinct from brutes, is ex- 
pressed in Gaelic invariably implies continued exist- 
ence. — Dr. Stewart. 

5842. USE, may be misunderstood. At a school 



examination a clergyman was descanting on the 
necessity of training up loyal and useful citizens. 
In order to give emphasis to his remark, he pointed 
to a large flag hanging on one side of the school- 
room, and said, " Boys, what is that flag for ? " An 
urchin, who understood the condition of the room 
better than he did the speaker's rhetoric, exclaimed, 
"To hide the dirt, sir." 

5843. USE, of obnoxious things. The Jews 
have a tradition that David in his youth once asked 
of God why He had created three things that appear 
most useless — madmen, spiders, flies. The Divine 
answer came, that in after-life David should learn 
that, by finding that they were all useful to him- 
self. And so it came to pass. He learned the use 
of madmen when, in order to escape with his life, 
he himself feigned madness in the palace of Achish. 
He found how useful was the tiny fly when he took 
the spear from Saul while asleep ; for, becoming 
pent up behind Abner, he was unable to retreat, 
until a fly stung the warrior, caused him to turn 
over without waking, and so released David. So 
too with the spider : when flying from Saul in the 
desert of Ziph, hotly pursued by his enemies, he 
took refuge in a cave, over tha entrance to which 
a spider immediately spun its web. The pursuers 
came up, saw the web over tin cave's mouth, and 
judging that he could not possibly be there, passed 
on. — Preacher's Promptuary of Anecdote. 

5844. USEFUL, Possessions made. One day 

Luther was completely penniless, and nevertheless 
was applied to for money to aid an important 
Christian enterprise. He reflected a little, and 
recollected that he had a beautiful medal of Joa- 
chim, Elector of Brandenburg, which he very much 
prized ; he went immediately to the drawer, opened 
it, and said, "What art thou doing there, Joachim ? 
Dost thou not see how idle thou art ? Come out 
and make thyself useful." Then he took out the 
medal, and contributed it to the object. 

5845. USEFULNESS, amid failing strength. 

" My breath is short, and I have little hopes, since 
my late relapse, of much further usefulness. A few 
exertions, like the last struggles of a dying man, or 
glimmering flashes of a taper just burning out, is 
all that can be expected from me. But, blessed be 
God ! the taper will be lighted up again in heaven." 
— Wldtefield {on his sixth voyage to America). 

5846. USEFULNESS, how it may be hindered. 

Travelling one day by express from Perth to Edin- 
burgh, on a sudden we came to a dead stop, be- 
cause a very small screw in one of the engines — 
every railway locomotive consisting virtually of two 
engines — had been broken ; and when we started 
again we were obliged to crawl along with one 
piston-rod at work instead of two. Only a small 
screw was gone. If that had been right the train 
would have rushed along its iron road ; but the 
absence of that insignificant piece of iron dis- 
arranged the whole. A train is said to have been 
stopped on one of the United States railways by 
flies in the grease-boxes of the carriage-wheels. 
The analogy is perfect ; a man, in all other respects 
fitted to be useful, may by some small defect be 
exceedingly hindered, or even rendered utterly use- 
less. — Spurgeon. 

5847. USEFULNESS, the end of life. I am 

going to the Saviour. If He does not wish to em- 



USEFULNESS 



( 613 ) 



UTOPIA 



ploy me longer here below, I am quite ready to go 
to Him, for / have nothing else to keep me here. — 
Count Zinzendorf (dying). 

5848. USEFULNESS, Ways of. A man who 

depended for support entirely on his own exertions 
subscribed five dollars annually in support of the 
Bombay schools. His friends inquired why he 
gave so much, and how he could afford it. He 
replied, " I have for some time been wishing to do 
something for Christ's cause ; but I cannot preach, 
neither can I pray in public to any one's edification, 
nor can I talk to people ; but / have hands, and I 
can work" 

5849. USEFULNESS, Wisdom needed for. In 

order to reach their hearts on sacred and divine 
things, he strove to cultivate the art of conciliating 
even the careless and indifferent, by talking to them, 
in the first instance, on subjects in which they 
would be interested ; and in this taught a precious 
lesson, which all who are engaged in evangelistic 
labour would do well to learn and exemplify. When 
acting as a regular district visitor in Whitechapel, 
London, he happened to visit a currier, to whom he 
was unknown, and his knowledge of the various 
processes of tanning and the preparation of leather 
elicited the remark, "Ah, I see you are in the 
trade yourself, sir." — Dr. Duffs Life of Lord 
Haddo. 

5850. USURY, Hatred of. Agis, general of the 
Athenians, so hated usury that he made a bonfire 
of all the usurers' bills and bonds in the market- 
place, and then said that he never saw a finer fire 
than that in all his life. — Trapp. 

5851. USURY, in Christian circles. There was 
once in this church a poor widow, and she wanted 
twenty pounds to begin a small shop. Having no 
friends, she came to me, her minister ; and I hap- 
pened to know a man — not of this church — who 
could advance the money to the poor widow. So 
we went to this man — the widow and I — and the 
man said he would be happy to help the widow. 
And he drew out a bill for £20, and the widow 
signed it, and I signed it too. Then he put the 
signed paper in his desk and took out the money 
and gave it to the widow. But the widow, count- 
ing it, said, "Sir, there is only £15 here." "It 
is all right," said the man ; " that is the inter'est I 
charge." And as we had no redress, we came 
away. But the widow prospered. And she brought 
the £20 to me, and I took it myself to the office of 
the man who lent it, and I said to him, " Sir, there 
is the £20 from the widow." And he said, " Here 
is the paper you signed ; and if you know any other 
poor widow, I will be happy to help her in the 
same way." I said to him, " You help the widow ! 
Sir, you have robbed this widow, and you will be 
damned J " And, my friends, I kept my eye on 
that man. Before six months were over God smote 
him, and he died. — Wm. Anderson, D.D. 

5852. USURY, the ruling passion. A rich 
miser of Paris lay a-dying, and his father-confessor 
placed a silver crucifix before him, and proceeded 
to exhort him. Fixing his eyes upon the crucifix, 
the usurer faintly remarked, "Alas ! I cannot lend 
you much, sir, upon that." — Denton. 

5853. USURY, Wise laws against. Plutarch 
tells us that Lucullus found the cities he conquered 



in Asia in great distress because of the extortion of 
usurers. He abolished, therefore, all interest that 
exceeded the principle, and made it a law that the 
creditor should not take above a fourth part of the 
debtor's income. If any one took interest upon 
interest he was to lose all. In less than four years, 
by these means, all debts were paid and the estates 
restored free to their proprietors. 

5854. UTILISATION of waste, a benefit. Sir 

Titus Salt, then plain "Mr.," passing through the 
dock warehouses in Liverpool, caught sight of a 
huge pile of dirty-looking bales of alpaca wool 
which were just about to be sent back to Peru as 
of no use for manufacture here in England. He 
examined, experimented, and finally bought the 
material. Out of this accident sprang the town of 
Saltaire, one of the finest factories in the world, 
and the contented industries of a large population. 

5855. UTILITY and beauty, contrasted. We in 

this district are proud, and with reason, that the first 
chain-bridge was the work of a Scotchman. It still 
hangs where erected a long time ago. The French 
heard of our invention, and determined to intro- 
duce it with embellishments. It was on the Seine at 
Marly. The French chain-bridge looked lighter and 
airier than the prototype. Every Englishman pre- 
sent was disposed to confess that we had been beaten 
at our own trade. But by-and-by the gates were 
opened and the multitude were to pass over. It 
began to swing rather formidably ; and by the time 
the architect, who led the procession, reached the 
middle the whole gave way, and he — worthy, 
patriotic artist — was the first that got a ducking. 
They had forgotten the middle bolt — or rather this 
ingenious person had conceived that to be a clums>i- 
looking feature, which might safely be dispensed with, 
while he put some invisible gimcrack of his own to 
supply its place." — Sir Walter Scott (condensed from 
Button's Life of Scott). 

5856. UTILITY, and chance. A manufacturer 
once had a blend of shoddy produced in a peculiar 
way, and for which he had a great demand. His 
factory chimney fell, and some of the lime in the 
mortar dropped into the dye-pan. This gave a 
peculiar shade, and the cloth sold at once ; and there 
was a demand for more ; but the manufacturer said 
that " he could not make his chimney fall again to 
procure it." — T. Greenwood. 

5857. UTILITY, Passion for. Sir Titus Salt was 
once found by some members of his family picking 
up pieces of seaweed, which he carefully examined, 
and twisted and rubbed them, spreading their fibres 
in. the palm of his hand. When asked of what he 
was in search, he quietly said, " I have been trying 
whether this stuff could be manufactuerd ; but it 
won't do." — T. Greenwood. 

5858. UTOPIA, misunderstood. When Sir 
Thomas More (one of England's worthiest sons) 
published his "Utopia," it occasioned a ludicrous 
mistake. The imaginary island which he had made 
the scene of this famous political romance is repre- 
sented as having been newly discovered by a com- 
panion of Amerigo Vespucci. It was described as 
being inhabited by a pattern people, which, by virtue 
of its wise laws, was free from the harassing cares, 
undue desires, and the many miseries attendant 
upon mankind. As this was the age of discovery, 
many people took it for a genuine history of a 



VANITY 



H ) 



VENGEANCE 



newly discovered country, and it was suggested that 
missionaries should be sent to it, in order to convert 
so wise a people to Christianity ! 

5859. VANITY and ostentation, in self-morti- 
fication. The founder of the Cynics was Antis- 
thenes, a pupil of Socrates. To evince his contempt 
of luxury, he chose to wear an old and tattered cloak. 
" Why so ostentatious?" said Socrates. "Through 
your ragged coat I see your vanity." — Tytler {con- 
densed). 

5860. VANITY, Danger of. A German writer 
says that the king's daughter had a very learned 
man come every day to instruct her in the sciences. 
He was very weak and sickly, dwarfed and de- 
formed. One day the king's daughter said to 
him, "How is it that you, a man with so much 
intelligence and such a wonderful intellect, should 
have such a miserable body ? " The teacher made 
no answer, but he said, "Bring us some wine." 
The order was given, the wine was brought, and 
they drank it. He said, "This is very pleasant 
wine ; in which kind of vat do you keep it? " She 
said, "In an earthen vat." "Oh," he said, "it 
is strange that in such a beautiful palace as your 
father has he should have wine in an earthen vat. 
Why don't you put it in a gold or silver vat?" 
The king's daughter said, "So it shall be." 
One day the learned man was teaching the king's 
daughter, and he said, " I am weary — bring me 
some wine." The wine was ordered. He tasted 
it ; it was sour. He said, " This is miserable wine. 
What is the matter with it ? " She said, " I can- 
not understand it, for we have the wine in a golden 
vat." "Ah !" he said, "that's what's the matter 
with it ; that's what has spoiled and soured it. 
Is ow," he said, turning to the king's daughter, " I 
will] explain why God puts my mind in such a 
miserable body. Had He put my mind in a body 
that was golden, beautiful, and imposing, I should 
have been spoiled with vanity ; but He put me in 
in an earthen vessel, and so I have been kept 
humble. ' ' — Talmage. 

5861. VANITY, Experience of. " I have recently 
read Solomon with a kind of sympathetic feeling. 
I have been as wicked and as vain, though not as 
wise as he (Is that so ?) ; but I feel the truth of his 
reflection, 'All is vanity and vexation of spirit.'" 
So said, at the last, the most brilliant wit, the most 
accomplished gentleman, the most cultivated speaker, 
and the most classic scholar of the English nobility 
in the nineteenth century — Philip Dormer Stan- 
hope, Earl of Chesterfield. — N. S. Bodge. 

5862. VANITY, in the dying hour. Danton's 
last words to Samson, the executioner, were, " Thou 
wilt show my head to the people ; it is worth show- 
ing." — Carlyle's French Revolution. 

5863. VANITY, not to be gratified. I had one 

just flogging. When I was about thirteen I went 
to a shoemaker, and begged him to take me as his 
apprentice. He, being an honest man, immediately 
brought me to Bowyer, who got into a great rage, 
knocked me down, and even pushed Crispin rudely 
out of the room. Bowyer asked me why I had 
made myself such a fool ; to which I answered, 
that I had a great desire to be a shoemaker, and 
that I hated the thought of being a clergyman. 
"Why so?" said he. "Because, to tell you the 
truth, sir," said I, "I am an infidel !" For this, 



without more ado, Bowyer flogged me — wisely, as 
I think, — soundly, as I know. Any whining ser- 
monising would have gratified my vanity, and con- 
firmed me in my absurdity ; as it was, I was 
laughed at, and got heartily ashamed of my folly. 
— Coleridge's Table Talk. 

5864. VANITY, of human life. Lying on his 
back in bed, and being exceedingly faint, he observed, 
with a low tone of voice, " Here is a lecture on that 
text, ' Vanity of vanities ; all that cometh is vanity 
and vexation of spirit ; ' for what a poor useless 
creature am I now ! But oh, what a mercy that 
Christ can raise glory to Himself out of mere 
vanity ! " In uttering these last words his heart 
seemed to be quite overcome. — Life of Rev. John 
Brown, of Haddington. 

5865. VANITY, Temptation to. The common 
story of Demosthenes' confession, that he had taken 
great pleasure in hearing a tanker-woman say, as 
he passed, " This is that Demosthenes," is wonder- 
fully ridiculous from so solid an orator. I myself 
have often met with that temptation to vanity, if 
it were any ; but am so far from finding it any 
pleasure, that it only makes me run faster from 
the place, till I get, as it were, out of ear-shot. — 
Abraham Coidey. 

5866. VANITY, to the last. People in Paris 
died in public in the seventeenth century. (See the 
well-known print of Mazarin's death-bed surrounded 
by ladies at cards. According to Grimm, the 
Mar^chale de Luxembourg and two of her friends 
played at loto by that of Madame du Deffaud till 
she expired.) Death, as Mr. Herman Merivale puts 
it, was but the last scene of the play, to be per- 
formed with a theatrical bow and exit. He shows 
us the young beauty, perishing of dissipation, who 
made her adieux to the world in appropriate costume 
and sentiments ; and the worn-out statesman, who 
might not turn his face to the wall in peace, but 
was surrounded by a whole court in full dress, and 
talked on till his husky accents could no longer 
convey the last of his smart sayings to the listeners 
— Francis Jacox. 

5867. VARIETY, in nature. Break off an elm- 
bough three feet long, in full leaf, and lay it on the 
table before you, and try to draw it, leaf for leaf. 
It is ten to one if in the whole bough (provided you 
do not twist it about as you work) you find one 
form of a leaf exactly like another ; perhaps you 
will not even have one complete. Every leaf will 
be oblique, or foreshortened, or curled, or crossed 
by another, or shaded by another, or have something 
or other the matter with it ; and though the whole 
bough will look graceful and symmetrical, you will 
scarcely be able to tell how or why it does so, since 
there is not one line of it like another. — Ruslin. 

5868. VENGEANCE, belongs to God. A person 
happened to complain in the hearing of a pious man 
of some conduct which had been manifested towards 
him by his neighbours, and concluded by saying that 
he had a large portion of vengeance in store for 
them. " You have stolen it, then," was the answer ; 
"for I know it does not belong to you of right, 
because God says, ' Vengeance is mine ; I will re- 
pay.' " — Clerical Library. 

5869. VENGEANCE, Evading. In the olden 
time, in Florence, if an assassin could contrive to 



VENGEANCE 



( 



615 ) 



VICE 



eat a sop of bread and wine at the grave of the 
murdered man within nine days after the murder, 
he was free from the vengeance of the family ; and 
to prevent this they kept watch at the tomb. There 
is no evading the vengeance of God in this way. — 
Longfelloiv. 

5870. VENGEANCE, Folly of. A shadow, in- 
sufferably vain of its importance, was excessively 
mortified and indignant at seeing a certain man 
always walking before it, and getting in its way on 
all occasions. Many a time did it mend its pace, 
and try to pass him, and more than once attempt 
to approach and knock him down. At length, 
quite out of patience, it prayed to Jupiter to be 
revenged on this troublesome person. Jupiter, 
willing to punish its presumption, suddenly snatched 
up the man to the skies, and at the same moment 
the shadovj ivas annihilated for ever. " Alas ! " said 
the expiring shadow, "I am revenged at the ex- 
pense of my own life. I have sacrified to a pique 
him to whom I owed my existence." 

5871. VENGEANCE, Foolish. The Roman Em- 
peror in the legend put to death ten learned Israel- 
ites to avenge the sale of Joseph by his brethren. 
And there have always been enough of his kidney, 
whose piety lies in punishment, who can see the jus- 
tice of grudges but not of gratitude. — George Eliot. 

5872. VENGEANCE, God's. I remember, away 
up in a lonely Highland valley, where, beneath a 
tall black cliff, all weather-worn and cracked and 
seamed, there lies at the foot, resting on the green 
sward that creeps round its base, a huge rock, that 
has fallen from the face of the precipice. A shep- 
herd was passing beneath it ; and suddenly, when 
the finger of God's will touched it, and rent it from 
its ancient bed in the everlasting rock, it came 
down, leaping and bounding from pinnacle to pin- 
nacle, and it fell ; and the man that was beneath 
it is there now ! — "ground to powder." Brethren, 
that is not my illustration, that is Christ's (Matt, 
xxi. 44). Therefore I say to you, since all that 
stand against Him shall become "as the chaff of 
the summer threshing-floor," and be swept utterly 
away, make Him the foundation on which you 
build ; and when the storm sweeps away every 
refuge of lies, you will be safe and serene, builded 
upon the Rock of Ages. — Maclaren. 

5873. VEXATION, Expressions of. A Roman 
Caesar prepared a great feast for his nobles and 
friends, and it so fell out that the day appointed 
was so extremely foul that nothing could be done 
to the honour of the meeting ; whereupon he was 
so displeased and enraged that he commanded all 
those that had bows to shoot up their arrows at 
Jupiter, their chief god, as in defiance of him for 
that rainy weather, which when they did, their 
arrows fell short of heaven, and fell upon their own 
heads, so that many of them were very sorely 
wounded. 

5874. VEXATION, Thoughtlessness the cause 

of. Father went on deck (during a yachting trip) 
with five sovereigns in one hand, and the paper in 
which they had been wrapped in the other. He 
threw the sovereigns overboard and kept the paper. 
He was much vexed. — Bishop Hannington. 

5875. VEXATIONS, Realising. The Rev. Richard 
Cecil, riding with a friend one windy day, and the 



dust being very troublesome, his companion wished 
that they could ride in the fields, where they would 
be free from dust ; and this wish he more than once 
repeated. At length they reached the fields, when 
the flies so teased his friend's horse, that he could 
scarcely keep his seat on the saddle. He now com- 
plained of a new evil. "Ah ! sir," said Mr. Cecil, 
" when you were in the road the dust was your only 
trouble, and all your anxiety was to get into the 
fields ; you forgot that the fly was there. Now this 
is a true picture of human life ; and you will find 
it so in all the ehanges you make in future. We 
Tcnoio the trials of our present situation ; but the next 
will have trials, and perhaps worse, though they 
may be of a different kind." 

5876. VICARIOUS suffering, in life. Suffering 
in human life is very widely vicarious. If the brain 
be overwrought the body feels it. The first lesson 
of life is one of vicarious suffering. As we go to 
the ship to see friends depart, and leave them with 
cheers and benedictions and wafted kisses, so when 
a young spirit is about to be launched into this 
earthly life, one would think that troops of angels 
would attend it, and with hope and gladness see it 
on its way. But no. Silently it passes the bounds 
of the unseen land, and the gate which opens to 
admit it to this is a gate of tears and moans. 
Through the sorrow of another it is ushered into 
existence. — Bcecher (condensed). 

5877. VICE, and its penalties. A man was 

indicted for burglary, and the evidence showed that 
his burglary consisted in cutting a hole through a 
tent in which several persons were sleeping, and 
then projecting his head and arm through the hole 
and abstracting various articles of value. It was 
claimed by his counsel that, inasmuch as he did not 
actually enter the tent with his whole body, he had 
not committed the offence charged. The judge, in 
reply to this plea, told the jury, that if they were 
not satisfied that the whole man was involved in 
that crime, they might bring in a verdict of guilty 
against so much of him as was thus involved. The 
jury, after a brief consultation, found the right arm, 
the right shoulder, and the head of the prisoner 
guilty of the offence of burglary. The judge sen- 
tenced the right arm, the right shoulder, and head 
to imprisonment with hard labour in the State 
prison for two years, remarking that, as to the rest 
of his body, he might do with it as he pleased. You 
cannot separate your manhood and your clerkship. 
If one is guilty, the other must also bear the penalty. 
— Beecher. 

5878. VICE, Drink the cause of. In the limits 
of one London parish, little exceeding 4000 souls, 
I have personally witnessed how, from year to year, 
drink is the cause of assault, of burglary, of pros- 
titution, of incest, of suicide, of horrible cruelties, 
of children dying like flies, of the beating of aged 
women by their own drunken sons, of the trampling 
and maiming of wives by the loathly ruffians whom 
they call their husbands, but whom drink maddens 
into fiends ; of well-nigh every crime on the dark 
list of the calendar except the direct shedding of 
blood, and even of that, except that the poor miser- 
able victims " die so slowly that none call it murder." 
All this, in the most literal sense, I have seen going 
on at our doors, under the very shadow of the 
Abbey, and within bow-shot of our great Houses 
of Legislature. — Farrar. 



VICE 



( 616 ) 



VICTORY 



5879. VICE, Image of. In the chambers beneath 
the Max Thor, at Nuremburg, was kept an instru- 
ment of torture called the Iron Virgin. It was the 
figure of a girl seven feet high, and opened with 
secret springs to embrace its victim, who was in- 
stantly pierced through with poignards concealed 
in the body of the figure. What an illustration of 
vice and its votaries ! " The lips of a strange woman 
drop as an honeycomb," says Solomon ; " but her 
end is bitter as wormwood, sharp as a two-edged 
sword." " She hath cast down many wounded : 
yea, many strong men have been slain by her." — B. 

5880. VICE, Incitement to. A young lady whose 
family became reduced in worldly circumstances 
felt that she must try to do something for herself, 
and therefore she applied at a large retail dry goods 
house for a situation. "Yes," said the proprietor, 

" we will take you ; your salary will be ," 

naming the price. "0 sir," said she, "I can't live 
upon that." "I understand you, Miss," was the 
reply. " Several of these girls don't live upon what 
we pay them. Do you see that young lady there ? 
We pay her just what I offer you ; a young man 
pays her the rest." 

5881. VICE, Purity amid. I take God to witness 
that in all those places where so many things are 
considered lawful, I lived sound and untouched from 
all profligacy and vice, having this thought per- 
petually with me, that though I might escape the 
eyes of men, I certainly could not the eyes of God. 
— Milton [referring to his fifteen months on the 
Continent). 

5882. VICE, Thought of, clings to the memory. 

Let young men hear the word of obscenity and 
filthiness, until they get accustomed to it, and I 
tell you that there is a lodgment made there, in 
their mind and heart, the influence of which they 
will feel to the day of their death. I was speaking 
to some young children at a Sabbath anniversary, 
and an aged clergyman said to me, "You are right 
in that, sir. I have been a minister of the gospel 
for forty years ; and a gentleman in the city of New 
York, in hunting for evidences of the deep abase- 
ment and degradation of some portions of the city, 
and of the wiles and arts thrown around to entrap 
young men, made a collection of infamous matters. 
I went there with some clergymen and looked at 
them. I am an old man, sir, but as I am living I 
would give my right hand if I could forget that I 
had ever seen them." — /. B. Gough. 

5883. VICE, to be killed in its beginnings. 

Orders had been issued (during the American war) 
to kill all bloodhounds, as these used to be kept 
for hunting slaves. One day a soldier, seizing a 
poodle, was carrying it off to execution in spite of 
the heartrending appeals of its mistress. " Madam," 
he said, " our orders are to kill every bloodhound. " 
1 ' But this is not a bloodhound." ' ' Well, Madam," 
said the soldier, as he went away with it, "we 
cannot tell what it will grow into if we leave it 
behind." — Memoirs of General Grant. 

5884. VICES, Image of. Classical mythology 
tells of a monster named Hydra, who dwelt near a 
lake in Peloponnesus. He had a hundred heads, 
and if one was struck off, straightway another grew 
in its room. Is it not frequently the same with 
vices and follies ? — T. R, Stevenson. 



5885. VICES, Parasite. There is a little insect 
which the eye cannot see without artificial aid, but 
it feeds upon others still more microscopic than 
itself ; and the wonder about it is, that whatever it 
touches dies. Men of science, as they watched its 
habits, have interfered to rescue its little victims, 
but in vain. There was poison lodged in them. 
The very touch of their pursuer was death. — 
Denton. 

5886. VICIOUS classes, difficult to reach. 

Lord Shaftesbury calls the poor thieves together, 
and reads sermons to them, and they call it "gas." 
George Borrow summons the gipsies to hear his 
discourse on the Hebrews in Egypt, and reads to 
them the Apostle's Creed in Rommany. "When 
I had concluded," he says, I looked around me. 
The features of the assembly were twisted, and the 
eyes of all turned upon me with a frightful squint ; 
not an individual present but squinted ; the genteel 
Pepa, the good-humoured Chicharona, the Cosdami 
— all squinted ; the gipsy jockey squinted worst of 
all." — Emerson. 

5887. VICTORY, A Christian's. When Dr. 
Payson was about breathing his last, he exclaimed, 
" The battle is fought ! the battle is fought, and 
the victory is won ! the victory is won for ever ! " 

5888. VICTORY, and God's claims. A great 

Duke said, on the occasion of a victory, in the 
House of Lords, that he thought the Almighty God 
had not been well used by them, and that it would 
become their magnanimity, after so great successes, 
to take order that a proper acknowledgment be 
made. — Emerson. 

5889. VICTORY, comes of God. Richard the 
First, having vanquished the King of Prance at 
Gisors, wrote to Philip, Bishop of Duresme, " We 
have not done the same, but God and our right by 
us." — Trapp [condensed). 

5890. VICTORY, Cost of. When Pyrrhus was 
congratulated on his victory over the Romans at 
Asculum, he made the memorable reply, his losses 
being so great, " Such another victory and we are 
undone." 

5891. VICTORY, Cost of. On board one boat (of 
emigrants floating down the Tennessee River), con- 
taining twenty-eight persons, the smallpox raged. 
As this boat always sailed at a certain distance 
behind the rest, it was attacked by Indians, who 
captured it, killed all the men, and carried off the 
women and children. The Indians caught the small- 
pox, of which some hundreds died in the course of 
the season. — Little's Historical Lights. 

5892. VICTORY, Cost of. " Such a rapid suc- 
cession of brilliant victories," said Las Casas to 
Napoleon at St. Helena, " filling the world with 
your fame, must have been a source of great delight 
to you." " By no means," Napoleon replied ; " they 
who think so lenow nothing of the peril of our 
situation. The victory of to-day was instantly for- 
gotten in preparation for the battle which was to 
be fought on the morrow. The aspect of danger 
was before me. I enjoyed not one. moment of 
peace." — Abbott. 

5893. VICTORY, easy in God's name. Ger- 
manicus, when he came over from France to subdue 
the Pelagian heresy, so Usher says, prevailed against 



VICTORY 



VIRGINS 



a mighty army of Saxons and Picts. The Britons 
he was leading pronounced three times the word 
"Hallelujah," which, echoing and redoubling from 
the acclamations of the people among the mountains, 
where the enemy had encamped, frightened them 
and won the victory. 

5894. VICTORY, from God. The Scottish army 
(at Dunbar) was seen flying in all directions — flying, 
and so brief a flight ! " They run ! " said Cromwell ; 
" I protest they run ! " and catching inspiration, 
doubtless from the bright shining of the daybeam, 
his voice was again heard, " Now let God arise, and 
let His enemies be scattered 1 " — Paxton Hood {con- 
densed). 

5895. VICTORY, Modesty in. Had one seen 

him (Baron Vere) returning from a victory, he would, 
by his silence, have suspected that he had lost the 
day ; and had he beheld him in a retreat, he would 
have suspected him a conqueror by the cheerfulness 
of his spirit. — Fuller. 

5896. VICTORY, or death. Before the decisive 
battle of Bannockburn, Maurice, abbot of Inchaffray, 
placing himself on an eminence, celebrated Mass 
in sight of the Scottish army. He then passed 
along the front, barefoot, bearing a crucifix in his 
hands, and exhorting the Scots, in few and forcible 
words, to combat for their rights and their liberty. 
The Scots kneeled down. " They yield ! " cried 
Edward ; " see, they implore mercy ! " " They do," 
answered Ingelram de Umfraville, " but not ours. 
On that field they will be victorious, or die." — Sir 
Walter Scott. 

5897. VICTORY, to be won, not stolen. Alex- 
ander, when advised by Parmenio and others to 
attack Darius in the night during an eclipse of the 
moon, when darkness would hide what was most 
dreadful in the combat, gave them that celebrated 
answer, " I will not steal a victory." — Plutarch (con- 
densed'). 

5898. VICTORY, vaunted. Sesostris, King of 
Egypt, when he had conquered any country, was 
wont to set up pillars there, and thereon to en- 
grave these words, " With mine own hands did I 
get this land." — Trapp. 

5899. VICTORY, Waiting for. Sir Thomas 
Troubridge had one kg and the foot of the other 
carried away by a round-shot at Inkermann. He 
remained in command of his battery till the fight 
was done, refusing to be removed, and only allowing 
his limbs to be raised to stop the bleeding. When 
urged to permit himself to be borne away, that his 
wounds might be seen to, his reply was, " No ! I do 
not move until the battle's won." 

5900. VIGILANCE, and rest. Khaled would 
have his weary soldiers vigilant still. " Let no 
man sleep." he said ; " we shall have rest enough 
after death." — Christian Age. 

5901. VIGILANCE, Christian. I have read a 
traveller's conversation with the keeper of the light- 
house at Calais. The watchman was boasting of 
the brilliancy of his lantern, which can be seen ten 
leagues at sea, when the visitor said to him, " What 
if one of the lights should chance to go out?" 
" Never — impossible ! " he cried. " Sir," said he, 
pointing to the ocean, " yonder, where nothing can 
be seen, there are ships going by to all parts of the 



world. If to-night one of my burners were out, 
within six months would come a letter, saying, such 
a night, at such an hour, the light of Calais burnt 
dim, the watchman neglected his post, and vessels 
were in danger. Ah ! sir, sometimes in the dark 
nights in stormy weather I look out to sea, and I 
feel as if the eye of the whole world were looking 
at my light. Go out? burn xlim? Oh, never!" 
Was the keeper of this lighthouse so vigilant, and 
shall Christians neglect their light, and suffer it to 
grow dim — grow dim when, for need of its bright 
shining, some poor soul, struggling amid the waves 
of temptation, may be dashed upon the rocks of 
destruction ? No. " Hold forth the word of life." — 
Dr. Guthrie. 

5902. VIGILANCE, Importance of. It was a 

stormy, boisterous night. The dark clouds hung 
over us, and the wind came with tenfold fury. The 
sea rolled in mountains, and the proud ship seemed 
but a toy amid those tremendous billows. Far up 
on the mast, on the look-out, the sailor was heard 
to cry, "An iceberg on the starboard-bow! An 
iceberg on the larboard-bow ! " The deck-officer 
called to the helmsman, "Port the helm steadily," 
and the sailors at the wheel heard and obeyed. 
The officers were roused, for there was danger on 
board to three hundred precious souls. The cap- 
tain spent a sleepless night, pacing the deck or 
cabin. Gigantic icebergs were coming against the 
vessel, and eternal vigilance was the price of our 
safety in that northern sea. And so it is all through 
human life. How grand is he who keeps his heart ! 
Fortunes may depart, loved ones pass away, but 
blessed the man or woman who keeps the heart of 
the Lord Jesus Christ. — Christian Age. 

4903. VIOLENCE, defeats itself. " Those whom 
we kill never come back," was a saying of one of 
the stern leaders of the French Revolution in de- 
fence of the executions perpetrated by his command. 
"No," answered another Frenchman, no less Republi- 
can, but in whom fanaticism had not extinguished all 
the feelings of mercy and generosity — " No. Those 
whom you kill always come back." Such violent 
deaths always, or almost always, recall in a more 
permanent form the very ideas represented by the 
victim that has perished. The monarchy of Eng- 
land has never lost the indescribable charm cast 
around it by the death of Charles I. The mon- 
archical sentiment of France is kept alive by 
nothing else so much as the recollection of the 
scaffold of Louis XVI. and Marie Antoinette. The 
death of Alexander II. of Russia will cast in like 
manner a lasting halo over the past history of one 
who, whatever his failings, lived and died in serving 
his country. — Dean Stanley. 

5904. VIRGINS, Parable of the. At a marriage 
procession which I saw some years ago, the bride- 
groom came from a distance, and the bride lived 
at Serampore, to which place the bridegroom was 
to come by water. After waiting two hours, at 
length, near midnight, it was announced, as if in the 
very words of Scripture, " Behold the bridegroom 
cometh ; go ye out to meet him." All the persons 
employed now lighted their lamps, and ran with 
them in their hands to fill up their stations in the 
procession. Some of them had lost their lamps, 
and were unprepared ; but it was then too late to 
seek for them, and the cavalcade moved forward 
to the house of the bride, at which place the com- 



VIRTUE 



( 618 ) 



VIRTUE 



pany entered a large and splendidly illuminated 
area before the house, covered with an awning, 
where a great multitude of friends, dressed in 
their best apparel, were seated upon mats. The 
bridegroom was carried in the arms of a friend, and 
placed in a superb seat in the midst of the company, 
where he sat a short time, and then went into the 
house, the door of which was guarded by Sepoys. 
I and others expostulated with the doorkeepers, 
but in vain. Never was I so struck with our Lord's 
beautiful parable as at this moment. " And the 
door was shut." — Ward's View of the Hindoos. 

5905. VIRTUE and religion, enforced. Sir 

Walter Scott left a solemn and weighty legacy to 
others than his son. On his death-bed " his eye was 
clear and calm," we are told ; " every trace of the 
wild fire of delirium extinguished. ' I have not a 
moment to speak,' he said; 'be virtuous — be re- 
ligious. Be a good man. Nothing else will give you 
any comfort when you come to die.' " — Denton. 

5906. VIRTUE, and vice. I said to the lady 
abbess of a convent, " Madam, you are here not for 
the love of virtue, but the fear of vice." She said 
she should remember this as long as she lived. — 
Dr. Johnson. 

5907. VIRTUE, does not fear death. Henry 
VIII. yields, and sends the Duke of Norfolk to him 
(Sir Thomas More, then in the Tower) once more, 
who begins with saying, " Master More, it is a 
perilous striving with princes ; the anger of a prince 
brings death. " " Is that all it brings, my lord ? Some- 
thing is sure to bring that some time ; and the differ- 
ence between you and me will then be but this : 
I shall die to-day, and you to-morrow." — Frederic 
Myers, M.A. 

5908. VIRTUE, Doubtful. I would rather trust 
my money to a man who has no hands, and so a 
physical impossibility to steal, than to a man of the 
most honest principles. There is a witty satirical 
story of Foote. He had a small bust of Garrick 
placed upon his bureau. "You may be surprised," 
said he, "that I allow him to be so near my gold ; 
but you will observe he has no hands." — Dr. Johnson. 

5909. VIRTUE, embodied. Dr. Blair, when con- 
cluding a public discourse in which he had descanted 
with his usual eloquence on the amiability of virtue, 
gave utterance to the following apostrophe : — " O 
a irtue, if thou wert embodied, all men would love 
thee." His colleague, the Rev. R. Walker, ascended 
the same pulpit, on a subsequent part of the same 
Sabbath, and addressing the congregation, said, 
" My reverend friend observed, in the morning, that 
if virtue were embodied all men would love her. 
Virtue has been embodied; but how was she treated ? 
Did all men love her ? No ; she was despised and 
rejected of men, who, after defaming, insulting, 
and scourging her, led her to Calvary, where they 
crucified her between two thieves." The effect of 
this fine passage on the audience was very powerful. 
— Religious Tract Society Anecdotes. 

5910. VIRTUE, guarded by vice. A courtier 
busily occupied in ministerial employments, and a 
member of the Chamber of Deputies, received from 
one of "our excellencies" some secret instruction 
with regard to certain parliamentary consciences 
which it was thought might be easily purchased. 
The Minister happened to mention the name of Mr, 



X . "Oh, as to that one," hastily interrupted 

the political Mercury, "I cannot answer for him. 
I have already sounded him, and he seems to be 
inaccessible." "But did you try it with a good 
bank-note in hand ? " " He is said to be wholly 

incorruptible." "Agreed — but a good sum" 

" He is conscientious — is virtuous." " But he loves 
money very much. I am assured that he is avari- 
cious." " That is true." " Very well — very well, 
my dear sir. Keep on — follow him up. When virtue 
is guarded by vice, it is easy to corrupt the sentinel." 
— A rvine. 

5911. VIRTUE, must be paid for. The father 
of a family, making his will and disposing of his 
goods upon his deathbed, ordained concerning a 
certain cow which had strayed, and had been now 
for a long time missing, that if it was found, it 
should be for his children, if not found, for God : 
and hence the proverb, Let that zvhich is lost be for 
God, arose. . , . Whenever men would give to God 
only their lame and their blind, that which costs 
them nothing, that from which they hope no good, 
no profit, no pleasure for themselves, what are they 
saying in their hearts but that which this man said 
openly. — French. 

5912. VIRTUE, must be paid for. When I broke 
loose from that great body of writers who have 
employed their wit and parts in propagating vice 
and irreligion, I did not question but I should be 
treated as an odd kind of fellow.— Addison. 

5913. VIRTUE, not to be corrupted. Charles 
the Eighth of Denmark, when claiming the throne of 
Sweden, tried in vain by threats and blandishments 
to get Archbishop Tuve to declare for him. The 
prelate's reply to the King, when besieged by him 
and sorely pressed, was a noteworthy one : — " Thou 
canst not make me greater than I am as Primate 
of the Swedish Church, nor poorer than I have been 
when, as a starving schoolboy, I had to earn my 
bread by wandering from door to door singing 
ballads, and when I thought myself fortunate if, in 
the fight with other lads, I was able to get a crust 
of bread for myself." 

5914. VIRTUE, Power of. Sir Arthur Phayre, 
Commissioner of Pegu, was never married, and the 
Burmans could only explain the pure life which he 
led by regarding him as a saint, a superior being, a 
sort of demigod. They worshipped him, and their 
confidence in him was unbounded. — Leisure Hour. 

5915. VIRTUE, Power of. A story much in 
favour is that of the Athenian courtesan who, in 
the midst of a riotous banquet with her lovers, acci- 
dentally casting her eyes on the portrait of a philo- 
sopher that hung opposite to her seat, the happy 
character of temperance and virtue struck her with 
so lively an image of her own unworthiness, that she 
instantly quitted the room, and retired for ever from 
the scene of debauchery. — /. D' Israeli. 

5916. VIRTUE, should be fearless. A clergyman 
was once sent for, late at night, to visit a sick man. 
He followed his guide — a ragged, ill-looking fellow 
— a little nervously, into one of the worst and lowest 
quarters of the town. He had heard of ministers 
being summoned in this way for the purpose of 
robbery ; and he was tempted, when he recognised 
the character of the neighbourhood into which he 
was being led, to turn back, and to come again in 



VIRTUE 



( 619 ) 



VOTE 



the morning. At length he said to his guide, 
<; Look here, now, is it much farther ? " "That's 
the house," the man replied, pointing to a filthy 
dwelling in a filthy yard. The clergyman looked 
up, and saw at the upper window — for there was 
a light burning — a box of mignonette. " It's all 
right," he said to himself, and entered without fear. 
" Wherever a flower can go, so can I." — Rev. F. 
Langbridge, M.A. 

5917. VIRTUE, Triumph of. When Sir Henry 
Vane was dragged up the Towerhill, sitting on a 
sled, to suffer death as the champion of the English 
laws, one of the multitude cried out to him, " You 
never sat on so glorious a seat." Charles II., to 
intimidate the citizens of London, caused the patriot 
Lord Russell to be drawn in an open coach through 
the principal streets of the city on his way to the 
scaffold. But, to use the simple narrative of his 
biographer, " the multitude imagined they saw 
Liberty and Virtue sitting by his side." — Emerson. 

5918. VIRTUE, unmoved by flattery or threats. 

The king flatters (Sir Thomas) More. More is firm ; 
More is silent. The king threatens More. More 
replies, " Threats are arguments for children, not 
for me." The Archbishop of Canterbury, the Lord 
Chancellor, the Duke of Norfolk, and Cromwell are 
sent to influence him. More is calm and unembar- 
rassed, and their mission is vain. On More's return 
to Chelsea after the interview Roper says to him, 
"I hope all is well, since you are so cheerful." 
More replies, " It is so indeed, son, I thank God." 
" Are you, then, out of the bill of attainder ? " " By 
my troth, I never remembered that I was in it ! I 
am so cheerful because I have given the devil a foul 
fall, and that with those lords I have gone so far as 
without great shame I never can go back again." — 
Frederic Myers, M.A. 

5919. VIRTUE, Uses of. For many years there 
prevailed in China an extraordinary superstition 
and belief that the secret sect of Tas had discovered 
an elixir which bestowed immortality. No fewer 
than three emperors died, after swallowing a drink 
presented to them by the eunuchs of the palace, as 
a draught that was to confer never-ending life. 
" The best method of prolonging life and of making 
life happy," said a wise mandarin to one of these 
infatuated princes, "is to control your appetite, sub- 
due your passions, and practise virtue ! Most of your 
predecessors, O Emperor, would have lived to a good 
old age had they followed the advice I now give 
you ! " — Biblical Museum. 

5920. VIRTUES, Searching ourselves for. A 

man has lost a title-deed, or some paper that would 
decide a suit in his favour rather than against him. 
And with what alacrity does he search for it ! 
How does he go through the house in quest of it ! 
My dear, have you seen that roll of paper with a 
great red seal on it?" "What was it? A news- 
paper ? " " No, no I not a newspaper. I shall lose 
a suit if I cannot find it." And she searches in 
every drawer, and every trunk, and every closet, and 
even under the carpets. Both of them search night 
and day, going over the same place twenty times, 
saying, "May be I did not look thoroughly." And 
they cannot give it up. They wonder what on 
earth has become of that paper. " Those servants 
are always doing some mischief — is it possible that 
they have carried it off ? " The man almost cries, 



he wants it so much. He will have it, so much 
depends upon it. And at last he finds it, and he 
says, " I would rather have had my house burned 
than not to have fpund this paper." Now, when 
men search for victorious virtues in their souls, as 
they would search for an important legal document, 
do you suppose they will be saying, " Perhaps others 
may be able to live a good Christian life, but I can- 
not ? " You can. And when you want true religion, 
when your soul hungers for it, you will find it. — 
Beecher. 

5921. VISION, affected by character. There is 
a story told by Helvetius of two individuals who 
believed the moon to be inhabited, and telescope in 
hand, were attempting to discover its inhabitants. 
One was a parson, and the other was a fine lady. 
The lady, of course, looked first, and she said, " I see 
two shadows, and they bend towards each other ; 
they are evidently two happy lovers." The parson 
looked next, and said, " Eie, Madam ! for shame ! 
The shadows you saw are the two steeples of a 
cathedral." — Sir William Hamilton." 

5922. VISIONS, Cure of. A lady who came to the 
Roman Catholic Bishop Milner for spiritual counsel 
related some rather remarkable visions with which 
she said she had been favoured. " O Eather ! " 
exclaimed the lady, "'are they not lovely ? are they 
not heavenly ? Isn't it a blessed thing to be so 
privileged ? " " Very lovely, very heavenly, " replied 
the old bishop ; " and as you say, my dear child, it 
is a blessed privilege ; but don't you think you had 
better take a little blue pill 1 " — Contemporary Review. 

5923. VITAL force, to be treasured. Lord 
Palmerston was once asked when he considered 
a man to be in the prime of life." "At seventy- 
nine ; but as I have just entered my eightieth year, 
perhaps I am myself a little past it," was the reply. 
We sometimes ask how it is that such men work 
on vigorously to the end. The answer is, they trea- 
sure their vital forces ; they live simply and calmly, 
do not bluster, and take care what they are about. 

5924. VITALITY, what it depends on. The 

leaves of the tree were once singing the praise of 
their own beauty, grace, and freshness. Then the 
roots were heard to speak. " Who are you ? " say 
the leaves. " We are they," comes the reply, " who 
in darkness provide nourishment for you." Rejoice 
while your day lasts ; every spring brings new 
foliage ; but if the roots perish neither you nor the 
tree can survive. — From the Russian." 

5925. VOTE, Importance of. When the Refor- 
mation penetrated into Switzerland the Government 
of Neufchatel, wishing to allow liberty of conscience 
to all their subjects, invited each parish to vote for 
or against the adoption of the new worship ; and in 
all the parishes except two the majority of suf- 
frages declared in favour of the Protestant com- 
munion. The inhabitants of the small village of 
Creissier had also assembled ; and forming an even 
number, there happened to be an equality of votes 
for and against the change of religion. A shepherd 
being absent, tending the flocks on the hills, they 
summoned him to appear and decide this important 
question ; when, having no liking to innovation, he 
gave his voice in favour of the existing form of 
worship ; and this parish remained Catholic, and is 
so at this day, in the heart of the Protestant cantons. 
— /. U Israeli. 



VOTE 



( 620 ) 



WALKING 



5926. VOTE, Influence of. His (Cromwell's) elec- 
tion was most obstinately contested, and he was re- 
turned at last by the majority of a single vote, his 
antagonist being Cleaveland the poet. " That vote," 
exclaimed Cleaveland, " hath ruined both Church 
and kingdom." — Paxton Hood. 

5927. VOW, A natural. Mr. Morier describes 
what he witnessed in ascending the rock of Istakhar, 
in Persia : — " We ascended on the north-west side, 
winding round the foot of the rock, and making 
our way through narrow and intricate paths. I 
remarked that our old guide every here and there 
placed a stone on a conspicuous bit of rock, or two 
stones one upon the other, at the same time uttering 
some words, which I learnt were a prayer for our 
safe return. This explained to me what I had fre- 
quently seen before in the East, and particularly on 
a high road leading to a great town, whence the 
town is first seen, and where the Eastern traveller 
sets up his stone accompanied by a devout excla- 
mation, as it were in token of his safe arrival. The 
action of our guide appears to illustrate the vow 
which Jacob made when he travelled to Padan- 
aram, in token of which he placed a stone, and set 
it up for a pillar. A stone on the road placed in 
this position, or one stone upon another, implies that 
some traveller has there made a vow or a thanks- 
giving. Nothing is so natural in a journey over a 
dreary country as for a solitary traveller to sit him- 
self down fatigued, and to make the vow that Jacob 
did. ' If God will be with me, and keep me in 
this way that I go, so that I reach my father's 
house in peace, then will I give so much in charity ; ' 
or again, that on first seeing the place which he has 
toiled so long to reach, the traveller should sit down 
and make a thanksgiving, in both cases setting up 
a stone as a memorial." 

5928. VOW, and its influence. I made a solemn 
vow before God, that if General Lee were driven 
back from Pennsylvania, I would crown the result 
by the declaration of freedom to the slaves. — Pre- 
sident Lincoln. 

5929. VOWS, Forgotten. What more common 
in the world than shipmen's vows ? As he in 
Erasmus who in a storm promised his saint a pic- 
ture of wax as big as St. Christopher, but when he 
came to shore would not give a tallow-candle. — 
Trapp. 

5930. VOWS, Unjust. A Bedouin woman 
mounted on a dromedary ran toward Mahomet. 
"The enemy," said she, "have seized upon my flock 
that was pasturing in the desert ; I mounted this 
dromedary, and made a vow to immolate it in 
your presence to God, should I succeed in escap- 
ing through its speed. I come to fulfil the vow." 
"But," said the prophet, smiling, "icould it not be 
ingratitude to the generous animal to whom thou 
owest thy safety ? The vow is null, because it is 
unjust ; the animal which thou hast consecrated to 
me is thine no more, it is mine ; I give it in trust 
to thee. Go and console thy family." — Little's 
Historical Lights. 

5931. VOICE, Still, small. Oxygen, of which 
nine-tenths of the ocean and one-half the rocks is 
composed, is a gas so delicate that no man ever saw 
or smelt it. Its power is not in the rock, nor in 
the waves, but in the union of the invisible particles 
with other elements. It exists in three forms ; in 



one it is the fire, the source of earthquake and 
storm ; in the second it is the element of decay, 
both visible and showy effects ; but the real power 
of oxygen is in its third form — tht dement of life, 
as all living creatures breathe iv \t works in 
silence, it is unseen, the youngest babe can breathe 
it ; and yet all the life in the world comes from it. 
It is the symbol in the air of the still, small voice. 

5932. VOICE, Power of. There is something 
in one voice, in one lark rising in the heaven, or 
when the shades of evening come down, one bird — 
a nightingale — warbling in the woods. One human 
voice has been known to replicate miraculously, 
and to fill the ears of a vast and death-silent 
audience, the audience being enchanted by it — held 
in the most exquisite captivation. What shall it 
be to hear a seraphim sing ? I have been told, that 
on a great musical occasion in Westminster Abbey, 
in the reign of George III. , there was one stroke, a 
swell so deep and so amazing that the building 
shook, and they were afraid of its repetition. — 
James Straiten. 

5933. WAGES, in this world. " Pair day's wages 
for fair day's work ! " exclaims a sarcastic man. 
Alas ! in what corner of this planet, since Adam first 
awoke upon it, was that ever realised ? The day's 
wages of John Milton's day's work named Paradise 
Lost and Milton's Works were ten pounds, paid by 
instalments, and a rather close escape from death 
on the gallows. Oliver Cromwell quitted his farm- 
ing ; undertook a Hercules' labour and lifelong 
wrestle with that Lernean Hydra-coil, wide as 
England, hissing heaven-high through its thousand 
crowned, coroneted, shovel-hatted quack-heads ; and 
he did wrestle with it, the truest and terri blest 
wrestle I have heard of ; and he wrestled it, and 
mowed and cut it down a good many stages, so that 
its hissing is ever since pitiful in comparison, and 
one can walk abroad in comparative peace from it : 
— and his wages, as I understand, were burial under 
the gallows-tree near Tyburn Turnpike, with his 
head on the gable of Westminster Hall, and two 
centuries now of mixed cursing and ridicule from 
all manner of men. — Carlyle. 

5934. WAITING, Wisdom of. Says Earl Stan- 
hope of Pitt — when, on the rejection of his India 
Bill in 1784, the young statesman was pressed by 
king and by colleagues to appeal to the people, 
but stood firm against both these solicitations and 
Parliamentary attacks — " He practised that hardest 
of all lessons to an eager mind in a hard-run con- 
test — to wait."— Preacher's Lantern. 

5935. WALK, Known by. " That man's been in 
the army," said a gentleman to his friend the other 
day, as a stranger passed them in the street ; " I 
know a soldier by his walk." Men ought to know 
Christ's soldiers by their walk. 

5636. WALKING, circumspectly. Kev. Marks 
Wilkes was, in his day, one of the marked men in 
the Dissenting ministry. He had a quaint and 
striking method of illustrating Scriptural truth. A 
minister once heard him introduce his text in this 
manner : — " My hearers ! Did you ever see a cat ? 
Did you ever see a cat walk ? Did you ever see a 
cat walk upon the top of a wall ? Did you ever see 
a cat walk upon a wall covered with broken glass ? 
How carefully she lifted each foot ! How slowly 
and cautiously she set it down again ! So would 



WANDERER 



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WAR 



the text from which I propose to speak have you 
act : 'See that ye walk circumspectly.' " 

5937. WANDERER, called to Christ. The cele- 
brated comedian, Shuter, had a great regard for 
Mr. Whitefield, and often attended his ministry. 
At one period of his popularity he was acting in a 
drama under the character of Ramble. During the 
run of the performance he attended service one 
Sabbath morning at Tottenham Court Chapel, and 
was seated in the pew exactly opposite the pulpit. 
Mr. Whitefield gave full vent to his feelings, and 
in his own energetic manner invited sinners to the 
Saviour ; when, fixing his eye full on Shuter, he 
added, "And thou, poor Ramble, who hast long 
rambled from Him, come also. Oh ! end your ram- 
bling by coming to Jesus ! " Shuter was exceedingly 
struck ; and going to Mr. Whitefield after the 
service, he said, " I thought I should have fainted. 
How could you serve me so ? " 

5938. WANDERER, returned. One Monday 
night a young-looking woman, with a small boy 
at her side, arose and said, " The other evening I 
was going along the sidewalk and saw the lantern 
marked ' Bethel Prayer-meeting.' It called up 
bygone days, when I had peace, before I wandered 
away. But I find myself among you ; and to-night 
I rejoice once more in light from above." Father 
Taylor exclaims, " Quartermaster, look out for the 
lights/" — Life of Father Taylor. 

5939. WANDERER, Seeking the. An American 
bishop, speaking of the personal love and earnest- 
ness which in Christian work prove, with God's 
blessing, so successful, related that a youth belonged 
to a Bible-class, but at last the time came when he 
thought fit to discontinue his attendance, and to 
otherwise occupy his time. The class assembled, 
but his place was empty, and the leader looked for 
the familiar face in vain. He could not be content 
to conduct the Bible-reading as usual, ignorant as 
to the condition and whereabouts of the missing 
one. "Friends," he said, "read, sing, and pray; 
my vjorJc is to seeTc and find a stray sheep ; " and 
he started off on the quest. "The stray sheep is 
before you," said the bishop to his hearers. " My 
teacher found me, and I could not resist his plead- 
ing ; I could not continue to wander and stray 
whilst I was sought so tenderly." — The Quiver. 

5940. WANT, difficult to define. Sir Joshua 
Reynolds was taken by a friend to see a picture. 
He was anxious to admire it, and he looked it 
over with a keen and careful but favourable eye. 
"Capital composition ; correct drawing ; the colour, 
tone, chiaroscuro excellent ; but — but — it wants, 
it wants — that/" snapping his fingers; and want- 
ing "that," though it had everything else, it was 
worth nothing. — John Brown, M.D. 

5941. WANT, Self-denial in. A lady was pass- 
ing down the High Street of one of our great towns, 
when she observed a boy who was gazing, with a 
look of mingled longing and astonishment, into a 
pastrycook's window. He was a poor, misshapen 
little fellow, and his face was as rugged and distorted 
as his form — a thoroughly ugly, forbidding face. 
The lady gave him a penny. He looked so pinched 
and hungry that she made sure what he would do 
with the gift. He was just limping into the shop 
— doubtless to buy one of those lemon buns which 
he had been devouring with his eyes through the 



1 glass, when a flower-girl came by. " Primroses, a 
penny a bunch," she cried, and the boy turned 
round. There they were — pale delicate blossoms, 
backed by cool green leaves — dozens of little bunches 
of them. The boy wavered — gazing from the flowers 
to the buns ; from the buns to the flowers — then 
limped forward. "Give us one of them bunches," 
he said, and put the penny into the girl's hand. — > 
Rev. F. Langbridgc, M.A. 

5942. WANTS, Moderation in. Alexander, sur- 
prised to see so famous a philosopher reduced to 
such extreme poverty, after saluting him in the 
kindest manner, asked whether he wanted anything. 
Diogenes replied, " Yes ; that you would stand a little 
out of my sunshine.'" This answer raised the con- 
tempt and indignation of all the courtiers ; but the 
monarch, struck with the philosopher's greatness of 
soul, "Were I not Alexander," says he, "I would 
be Diogenes." — Rollin. 

5943. WAR, and husbandry. All the agricultural 
labour bestowed upon England to make it what it 
was at the last harvest (1867— Ed.) cost £18,200,000 
a year. Now, then, let all who looked with delight 
upon the country in the time of the golden corn 
remember ; let every one of those seven hundred 
thousand labourers, and all the farmers who paid 
them, remember, that England this very year appro- 
priated £18,500,000 to the mere husbandry of war. 
— Elihu Burritt. 

5944. WAR, and payment. The Duke of Marl- 
borough, observing a soldier leaning pensively on 
the butt-end of his musket just after victory had 
declared itself in favour of the British arms at the 
battle of Blenheim, accosted him thus, " Why so 
pensive, my friend, after so glorious a victory ? " 
" It may be glorious," replied the brave fellow, 
"but I am thinking that all the human blood I 
have spilled this day has only earned me fourpence." 

5945. WAR, and the soul. Standish marched 
to Weymouth (U. S.) at the head of his regiment, 
attacked the hostile tribe, killed several warriors, 
and carried home the chief's head on a pole. The 
tender-hearted John Robinson wrote from Leyden — 
" I would that you had converted some of them before 
you killed them." — Bancroft. 

5946. WAR, Cause of. Some soldiers belonging 
to the state of Modena took a bucket from a well in 
the state of Bologna, and carried it away. The old 
bucket was of no value, and might have been re- 
placed by a few cents ; and it is said the soldiers 
carried it away in mere fun and frolic. But the 
people of Bologna took it as a great insult ; they 
declared war against Modena, and had a long and 
bloody conflict about it. More than ten thousand 
human beings were butchered because of the old 
bucket! 

5947. WAR, deprecated. The conqueror of Bona- 
parte at Waterloo wrote, on the day after the 19th 
of June, to the Duke of Beaufort : — " The losses we 
have sustained have quite broken me down, and I 
have no feeling for the advantages we have acquired." 
On the same day, too, he wrote to Lord Aberdeen : — 
" I cannot express to you the regret and sorrow with 
which I look round me and contemplate the loss 
which I have sustained, particularly in your brother. 
The glory resulting from such actions, so dearly 
bought, is no consolation to me, and I cannot suggest 



WAR 



( 6,2 ) 



WARFARE 



it as any to you and his friends ; but I hope that it 
may be expected that this last one has been so 
decisive as that no doubt remains that our exertions 
and our individual losses will be rewarded by the 
early attainment of our just object. It is then that 
the glory of the actions in which our friends and 
relations have fallen will be some consolation for 
their loss.' 1 He who could write thus had already 
attained a greater victory than that of Waterloo ; 
and the less naturally follows the greater. — Julius 
C. Hare. 

5948. WAR, Horrors of. I shall not forget a 
deserved rebuke which I received years ago from 
William Schlegel. He had been speaking of enter- 
ing Leipsic on the day after the battle ; and I 
asked him whether it was not a glorious moment, 
thoughtlessly, or rather thinking of the grand con- 
sequences which sprang from that victory, more 
than of the scene itself. " Glorious ! " he exclaimed ; 
" how could anybody think about glory when cross- 
ing a plain covered for miles with thousands of 
his brethren, dead and dying ? And what to me 
was still more piteous was the sight of the poor 
horses lying about so helplessly and patiently, utter- 
ing deep groans of agony, with no one to do any- 
thing for them." — Julius G. Hare. 

5949. WAR, Horrors of. A soldier informed his 
minister that he had^ lately met with a comrade of 
his who had been in the Peninsular war, and who 
had related to him the following anecdote : — A 
soldier whom I knew when we were in Spain, a 
German by birth, was, with his company of the 
rifle corps, engaged in skirmishing with the enemy's 
outposts. Prom a sheltered position he had an 
opportunity of taking aim at a detached individual 
belonging to the.Continental auxiliaries of the French 
army. He fired — the enemy fell. He ran up to 
him, and seized his knapsack for a prey. On open- 
ing it a letter dropped out ; he had the curiosity 
to take it up and open it. He glanced at the close 
of the letter, and found it was subscribed by 
a person of the same name as his own father. His 
interest was increased ; he read the whole letter, 
and found that he had shot his own brother ! 

5950. WAR, One cure of. If every woman 
would, at the commencement of any war, robe her- 
self in mourning for human bloodshed, no war 
would last a week. — Ruskin. 

5951. WAR or peace, Choice in. Fabius gathered 
up his toga, as if he were wrapping up something 
in it, and holding it out thus together, he said, 
" Behold, here are peace and war ; take which you 
choose / " The Carthaginian suffete, or judge, an- 
swered, "Give whichever thou wilt." Hereupon 
Fabius shook out the folds of his toga, saying, 
" Then here we give you war ; " to which several 
members of the council shouted in answer, "With 
all our hearts we welcome it." Thus the Roman 
ambassador left Carthage, and returned straight 
to Rome. — Dr. Arnold. 

5952. WAR, Worship of. "A naked scimitar fixed 
in the ground was the only object of their religious 
worship ; " so Gibbon says of the Alani, a people of 
mixed German and Samatic blood who inhabited 
the Scythian desert. 

5953. WARFARE, Abandonment to. " We will 
fight," said they (the Indians), "these twenty years ; 



you have houses, barns, and corn ; we have now 
nothing to lose." 

5954. WARFARE, Bravery in. I saw this very 
Philip with whom we disputed for sovereignty and 
empire — I saw him, though covered with wounds, 
his eyes struck out, his collar-bone broken, maimed 
both in his hands and feet, still resolutely rush into 
the midst of dangers, and ready to deliver up to 
fortune any other part of his body she might desire, 
provided he might live honourably and gloriously 
with the rest of it. — Demosthenes. 

5955. WARFARE, Companions in. An American 
officer who had fought in the late wars was seated 
in his pleasant parlour, musing on the turbulent 
scenes through which he had passed. Suddenly the 
door- bell rang. The officer rose to open to the new- 
comer, and a lame and weather-beaten soldier stood 
before him. "Will you buy my books, sir?" he 
said. "I do not wish them," was the quick reply, 
and the door was closed. The officer resumed his 
seat, but strange questionings arose in his mind. 
Was not that the face of one he knew ? Had he 
not heard that voice before? Impressed as with 
the fear of some ill act, he quickly advanced to the 
door, and on opening it again, there stood the brave 
hero of many battles with the big tears starting 
from his eyes. He spoke again — " Don't you know 
me, colonel ? " The voice had a well-remembered 
sound. And this time it fell not on dead ears nor 
a stony heart. The maimed soldier was recognised 
as one who had fought on many a field of daring 
and carnage by the officer's side, and who was 
covered all over with glorious scars, the tokens of 
his patriotism and bravery. Instantly the door was 
flung wide* open, and the veteran was welcomed 
into the mansion of the opulent officer, who, with 
tears in his eyes, fell on the hero's neck and em- 
braced him. The scene that followed the recogni- 
tion was one never to be forgotten, and the colonel 
afterwards, relating the incident of the meeting, 
said he felt at that greeting a veneration for his old 
comrade almost amounting to a feeling of worship. 

5956. WARFARE, Earnestness in. It appeared 
from every circumstance of the conduct of the Duke 
of Marlborough, antecedent to the glorious battle 
of Blenheim, that he was resolved either to conquer 
or die on the field ; and a short time before the 
action commenced he devoted himself with great 
solemnity to the Almighty Lord and Ruler of 
Hosts, in the presence of his chaplain, and received 
the sacrament. When the battle was concluded his 
grace observed that he had prayed more that day 
than all the chaplains in the army. — Percy Anecdotes. 

5957. WARFARE, Enthusiasm in. A Con- 
federate soldier, wounded in the breast, was being 
carried off the field after the battle of Manassas by 
his comrades, when an officer expressed his sym- 
pathy. " Yes, yes ! " was the reply ; " they have 
done for me now ; but my father's there yet ! our 
army is there yet ! our cause is there yet ! " and 
raising himself from the arms of his companions, 
his face lighting up like a sunbeam, he cried with 
an enthusiasm I shall never forget, " and Liberty 
is there yet ! " His spasmodic exertion was too much 
for him ; he swooned away. — Pollard. 

5958. WARFARE, Enthusiasm in. When George 
II. proposed giving the command of the expedition 
against Quebec to General Wolfe, great objections 



WARFARE 



( 623 ) 



WARRIOR 



were raised by the Ministry ; and the Duke of New- 
castle, in particular, begged His Majesty to consider 
that the man was actually mad. " Mad, is he ? " 
said the King. " Well, if he be, I wish his mad- 
ness was epidemic, and that every officer in my army 
ivas seized with it." — Percy Anecdotes. 

5959. WARFARE, Fidelity in. In riding up to 
a regiment which was hard pressed (at Waterloo) 
the Duke called to the men, "Soldiers, we must never 
be beat — what will they say in England ? " (The 
Duke's words were, "Stand fast, Ninety-fifth — what 
will they say in England ? ") It is needless to say 
how this appeal was answered. — Sir Walter Scott. 

5960. WARFARE, for Christ's sake. One day 

(during the Reformation) Prince Wolfgang of 
Anhalt met Doctor Eck. "Doctor," said he, "you 
are exciting to war, but you will find those who 
will not be behind with you. I have broken many 
a lance for my friends in my time. My Lord Jesus 
is assuredly worthy that / shovld do as much for 
Him." — D'Aubigne. 

5961. WARFARE, Our, continual. Napoleon, 
when he was asked the reason for his constant wars, 
declared, " Conquest has made me what I am, and 
conquest must maintain me ; " and so must it be 
with us. If we sit down to-day and say, " A fine 
thing that St. Paul's Cathedral service ; a great 
thing to have that Exeter Hall filled on Sunday 
evenings ; there, how good we are ! how much we 
are doing ! " it will be all over with us. — Spurgeon. 

5962. WARFARE, over. That night he (Kings- 
ley on his death-bed) was heard murmuring, " No 
more fighting — no more fighting ; ' ' and then followed 
intense, earnest prayer. — Life of Kingsley. 

5963. WARFARE, Patience in. Kinglake, in 
his account of the Crimean war, mentioned the 
93d Regiment standing under fire at the Alma for 
a great part of the day without having fired a shot. 
— Rev. J. Smith, M.A. 

5964. WARFARE, Spiritual. It is the belief of 
the savage that the spirit of every enemy he slays 
enters into him and becomes added to his own, 
accumulating a warrior's strength for the day of 
battle ; therefore he slays all he can. This is true in 
spiritual warfare. — Robertson. 

5965. WARNING, unheeded. As he (Caesar) 
crossed the hall his statue fell, and shivered on 
the stones. Some servants, perhaps, had heard 
whispers, and wished to warn him. As he still 
passed on a stranger thrust a scroll into his hand, 
and begged him to read it on the spot. It con- 
tained a list of the conspirators, with a clear account 
of the plot. He supposed it to be a petition, and 
placed it carelessly among his other papers. The 
fate of the empire hung upon a thread, but the 
thread was not broken. — Froude. 

5966. WARNING, unheeded. A traveller, who 
was pursuing his journey on the Scotch coast was 
thoughtlessly induced to take the road by the sands 
as the most agreeable. This road, which was safe 
only at low tides, lay on the beach between the sea 
and the lofty cliffs which bound the coast. Pleased 
with the view of the inrolling waves on the one hand, 
and the abrupt and precipitous rocks on the other, 
he entered on the way, unmindful of the sea, which 
was gradually encroaching upon the intervening 



sands. A man, observing from the lofty cliffs the 
danger he was incurring, benevolently descended, 
and arresting his attention by a loud halloo, warned 
him not to proceed. " If you pass this spot you lose 
your last chance of escape. The tides are rising ; 
they have already covered the road you have passed, 
and they are near the foot of the cliffs before you ; 
and by this ascent alone you can escape." The 
traveller disregarded the warning. He felt sure he 
could make the turn in the coast in good time, and 
leaving his volunteer guide, he went more rapid ly 
on his way. Soon, however, he discovered the real 
danger of his position. His onward journey was 
arrested by the sea. He turned in haste ; but, to 
his amazement, he found that the rising waters had 
cut off his retreat. He looked up to the cliffs, but 
they were inaccessible. The waters were already 
at his feet. He sought higher ground, but was soon 
driven off. His last refuge was a projecting rock, 
but the relentless waters rose higher and higher ; 
they reached him ; they arose to his neck ; he 
uttered a despairing shriek for help, and no help 
was near, as he had neglected his last opportunity 
for escape. The sea closed over, and it was the 
closing in upon him of the night of death. — Biblical 
Museum. 

5967. WARNINGS, and God Himself. A very 
skilful bowman went to the mountains in search of 
game. All the beasts of the forest fled at his 
approach. The lion alone challenged to combat. 
The bowman immediately let fly an arrow, and said 
to the lion, "I send thee my messenger, that from 
him thou mayest learn what I myself shall be when 
I assail thee." The lion, thus wounded, rushed away 
in great fear, and on a fox exhorting him to be of 
good courage, and not to run away at the first attack, 
said, " You counsel me in vain, for if he sends so 
fearful a messenger, how shall I abide the attack of 
the man himself ? " If the warning admonitions of 
God's ministers fill the conscience with terror, what 
must it be to face the Lord Himself ? If one bolt 
of judgment bring a man into a cold sweat, what 
will it be to stand before an angry God in the last 
great day ? 

5968. WARNINGS, Necessary. Those people 
are in the road to ruin who say to their ministers, 
as the Jews did of old to their prophets, " Pro- 
phesy not ; " or, what amounts to the same thing, 
"Speak unto us smooth things ; prophesy deceits." 
News came to a certain town, once and again, that 
the enemy was approaching ; but he did not then 
approach. Hereupon, in anger, the inhabitants 
enacted a law that no man, on pain of death, should 
bring again such rumours, as the news of an enemy. 
Not long after the enemy came indeed, and be- 
sieged, assaulted, and sacked the town, of the ruins of 
which nothing remained but this proverbial epitaph 
— "Here once stood a town that was destroyed by 
silence." 

5969. WARNINGS, Useless. There exists in the 
north of Ireland, on the bank of a river, a stone with 
the following inscription, which will appear curious, 
and which without doubt had been placed there with 
the intention of serving as a warning to the strangers 
who should pass by that road : — " It is to be noticed 
that when this stone is under the water it is not 
prudent to ford the river." — Irish Anecdotes. 

5970. WARRIOR, The true. Young Siward 



WATCHFULNESS 



( 624 ) 



WEALTH 



perished in the battlefield where Macbeth fell. 
44 Where were his wounds ? " said the stout old Earl, 
his father. "In front." "Then I could wish no 
better fate." — Knight. 

5971. WATCHFULNESS, and temptation. An 

old divine says : — "A countryman was riding with an 
unknown traveller (whom he conceived honest) over 
a dangerous plain. 'This place,* said he, 'is in- 
famous for robbery ; but, for my own part, though 
often riding over it early and late, I never saw any- 
thing worse than myself.' 'In good time,' replied 
the other, and thereupon demanded his purse and 
robbed him. Thus it is that in no place, no com- 
pany, no age, no person, is temptation free." 

5972. WATCHFULNESS, Duty of. A believer's 
watchfulness is like that of a soldier. A sentinel 
posted on the walls, when he discerns a hostile 
party advancing, does not attempt to make head 
against them himself, but informs his commanding 
officer of the enemy's approach, and leaves him to 
take the proper measures against the foe. So the 
Christian does not attempt to fight temptation in 
his own strength ; his watchfulness lies in observing 
its approach, and in telling God of it by prayer. — 
if. Mason. 

5973. WATCHFULNESS, Faithfulness in. Vigi- 
lance is the price of everything good and great in 
earth or heaven. It was for his faithful vigilance 
that the memory of the Pompeian sentinel is em- 
balmed in poetry and recorded in history. Nothing 
but unceasing watchfulness can keep the heart in 
harmony with God's heart. 

5974. WATCHFULNESS, illustrated. A native 
hunter passed a whole night within a few paces 
of a wounded tiger. The man's bare knees were 
pressed upon the hard gravel, but he dared not 
shift, even by a hair's-breadth, his uneasy position. 
A bush was between him and the wild beast ; ever 
and anon the tiger, as he lay with glaring eye fixed 
upon it, uttered his hoarse growl of anger ; his hot 
breath absolutely blew upon the cheek of the 
wretched man, and still he moved not. The pain 
of that cramped position increased every moment — 
suspense became almost intolerable; but the motion 
of a limb, the rustling of a leaf, would have been 
death. He heard the gong of the village strike 
each hour of that fearful night, that seemed to him 
an "eternity, and yet he lived." The tormenting 
mosquitoes swarmed around his face, but he dared 
not brush them off. That fiend-like eye met his 
whenever he ventured a glance toward the horrid 
spell that bound him ; and a hoarse growl grated 
on the stillness of the night, as a passing breeze 
stirred the leaves that sheltered him. Hours rolled 
on, and his powers of endurance were well-nigh 
exhausted, when at length the welcome streaks 
of light shot up from the eastern horizon. On the 
approach of day the tiger rose, and stalked away 
with a sulky face to a thicket at some distance, and 
the stiff and wearied watcher felt that he was safe. 
■ — C. J. Vaughan. 

5975. WATCHING, ought to be perpetual. Dr. 

Johnson, giving advice to an intimate friend, said, 
''Above all, accustom your children constantly to 
tell the truth, without va^'ing in any circumstance." 
A lady present emphatically exclaimed, "Nay, this 
is too much ; for a little variation in narrative must 
happen a thousand times a day if one is not per- 



petually watching." "Well, Madam," replied the 
Doctor, " and you ought to be perpetually watching. 
It is more from carelessness about truth than from 
intentional lying that there is so much falsehood in 
the world." 

5976. WAY, to be inquired about. I wa3 

coming here (Lame) from Carrickfergus in a gig. 
Taking for granted that I knew the road well 
enough, I drove right on, passing many people 
going to market. After a while I began to doubt 
whether 1 was right ; and meeting a gentleman on 
horseback, I said to him, " How far is it to Lame ? " 
" This is not the way," said he ; " you are two miles 
past where you should have turned to the left up 
the hill. Come back with me, and I'll show you 
the right way." Then, striking his forehead with 
his hand, he shouted, " You ould fool, why didn't 
you inquire in time ? " So you go on from day to 
day, thinking you are going right to heaven ; but 
you're in the wrong way. The great God has told 
you the right way in His blessed Bible. The priest 
says you mustn't read it ; but if you don't inquire, 
you'll find you're wrong, as I did. — Rev. W. Arthur s 
Life of Gideon Ouseley. 

5977. WEAK, Care for. " Hold on ! hold on ! " 
was the strong, ringing cry from the old voyager's 
lips as, amid the rolling and pitching and tossing 
of the storm, his lifeboat neared the desired port. 
" Ay, ay ! " was the sturdy response. Only from 
one little voice away in the storm, came the cry, 
with the sadness of despair in it, " I can't hold 
on ! " Another instant and the captain's arm was 
around the trembling child, and he was safe. 

5978. WEAK things, Power of. Next unto my 
just cause the small repute and mean aspect of 
my person gave the blow to the Pope ; for when I 
began to preach and write, the Pope scorned and 
contemned me; he thought, "'Tis but one poor friar ; 
what can he do against me ? I have maintained 
and defended this doctrine in Popedom against 
many emperors, kings, and princes ; what, then, shall 
this one man do ? If he had condescended to regard 
me, he might easily have suppressed me in the 
beginn ing. ' ' — Luth er. 

5979. WEALTH, a matter of degree. When 
Rothschild heard that the head of the Agnade 
family was dead, " How much does he leave ? " he 
asked. " Twenty millions." " You mean eighty ? " 
"No, twenty." "Dear me, I thought he was in 
easy circumstances," remarked the modern Croesus. 

5980. WEALTH, Acclimatised to. In London 

there is such a thing as sanctified wealth. That is a 
very rare commodity in America. The reason for 
that, I suppose, is chiefly due to the fact that in 
London you have families that have been accli- 
matised to wealth. They can breathe it without 
choking. It does not crush them. It is one of the 
ordinary incidents of their life, and being born to 
wealth, they make as good a use of it as of any 
other gift they possess. But in America our rich 
men have nearly all been born poor. They have 
heaped together vast fortunes. As a consequence 
their wealth is too much for them, and there is 
nothing to compare with the great numbers of 
wealthy men and women who in London devote the 
whole of their leisure time to the service of God 
and their fellow-men. Why, the other day the 
heir to one of the greatest fortunes in London, 



WEALTH 



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WEATHER 



whose name I do not wish you to publish, stood 
outside our meeting and held a cabman's horse the 
whole time in order that the cabman might take 
part in the service within. — Moody. 

5981. WEALTH, and greed. A nobleman gave 
to Archie Armstrong, court jester to Charles the 
First, a New Year's present of some gold pieces, 
less in amount than Archie thought he should have 
had. He shook his head, and said they were too 
light. " Prithee, then, Archie," the donor said to 
him, " let me see them again ; there is one I would 
be loath to part with." The jester, expecting an 
amended gift, returned the gold. The nobleman 
put it back into his pocket, saying, " I once gave my 
money into the hands of a fool, who had not wit to 
keep it." The story has a moral : many fools get 
wealth, and let it slip through their fingers in vain 
endeavours to make more of it. — Congregationalist. 

5982. WEALTH, and happiness. " One should 
think," said I, "that the proprietor of all this 
(Keddlestone, the seat of Lord Scarsfield) must be 
happy." "Nay, sir," said Johnson; "all this 
excludes but one evil — poverty." — Boswell. 

5983. WEALTH, and its possessors. It is said 
that when J. C. Astor was once congratulated by 
a certain person for his wealth, he replied by point- 
ing to his pile of bonds and maps of property, at 
the same time inquiring, " Would you like to 
manage these matters for your board and clothes ? " 
The man demurred. "Sir," continued the rich 
man, "it is all that I get" — Denton. 

5984. WEALTH, and piety. John Wesley re- 
marked in early life that he had known but four 
men who had not declined in religion by becoming 
wealthy : at a later period in life he corrected the 
remark, and made no exceptions. — Stevens. 

5985. WEALTH, Carelessness about. He (Sir 
Thomas More) had been that morning to receive 
the Eucharist. On his return from church he found 
the king's officers searching his house, the king sus- 
pecting that he was not so poor as he seemed to be. 
As nothing affecting his outward estate could ever 
affect the serenity of More, he turned toward his 
daughter Margaret with a smile and said, " I fear 
they will have nothing for their pains, unless they 
chance to light upon Alice's girdle and gold beads." 
— Frederic Myers, 31. A. 

5986. WEALTH, Danger of. The danger of wealth 
and elevation may with propriety be used as a 
motive to contentment in a humble state. It 
is said of Pope Pius V. that when dying he cried 
out despairingly, " When I was in a low condition 
I had some hopes of salvation ; when I was advanced 
to be a cardinal I greatly doubted it ; but since I 
came to the Popedom I have no hope at all ! " 

5987 WEALTH, Fear of. I knew a gentleman 
who said to Dr. Guthrie that he would not thank 
him so cordially for a big contribution which he 
gave him in secret if he knew the motive which 
led him to give it. Dr. Guthrie made many guesses, 
when at last his earnest but somewhat blunt 
friend said, " You are quite wrong ; I give from 
sheer fear. I am afraid to die and leave such piles 
of money as some of my fellow-creatures do." — 
Rev. R. Taylor. 



celebrated philosopher, lived in that city (Megara, 
then in danger of being plundered), and was sent for 
by Demetrius, who asked him if he had not lost 
something. "Nothing at all," replied Stilpon, "/or 
/ carry all my effects about me ; " meaning by that 
expression his justice, probity, temperance, and wis- 
dom, with the advantage of not ranking anything 
in the class of blessings that could be taken from 
him. — Roliin. 

5989. WEALTH, Love of. Writing about an old 
schoolfellow who had grown rich by scraping, 
Telford said: — "His industry and sagacity were 
more than counterbalanced by his childish vanity and 
silly avarice, which rendered his friendship danger- 
ous and his conversation tiresome. He was like a 
man in London whose lips, while walking by himself 
along the streets, were constantly ejaculating, 1 Money ! 
Money ! ' But peace to Bob's memory ; I need 
scarcely add confusion to his thousands ! " — Smiles. 

5990. WEALTH, unknown to its heir. Three 
years ago a wealthy young Englishman came to this 
country on a tour of observation, and at the hotel 
where he stopped, when making Boston his head- 
quarters, it was known that he was of an aristocratic 
family. He was always in funds, and consequently 
had plenty of friends. But the downstair attractions 
of the Parker House — the bar and the billiards — 
got the better of him, and soon his habits were very 
intemperate. More than once he had been kept out 
of the station-house by friends. His conduct finally 
became such that the young Englishman had to 
change his boarding place, and he went into Howard 
Street, a notorious locality. In the meantime the 
drafts ceased to come to him, and poverty stared 
him in the face, until he was turned into the street. 
From post to pillar he knocked around, and had 
grown so neglected tfhat even his most intimate 
friends could not recognise him. All this time he 
craved liquor, and became an inmate of one of the 
lowest dens in North Street, associating with thieves 
and prostitutes of that locality. A few months ago 
a body was found floating in a dock not far from 
the scenes of his debauchery, and rested at the dead- 
house for identification. An inquest was held, and 
the usual coroner's verdict in such cases given. A 
few weeks ago an agent from England was in town 
searching for the young Englishman. It appeared 
that his parents had died about a year ago, and 
he was the sole heir to the fortune, amounting to 
£229,000. Through the agency of the police it was 
satisfactorily shown that the young Englishman had 
fallen overboard from the effects of whisky, and 
that his body had been buried at the expense of 
the city. — The {American) Nation. 

5991. WEAPONS, ought to be proved. There 
was a British regiment once ordered to charge a 
body of French cuirassiers. The trumpets sounded, 
and away they went boldly at them ; but not to 
victory. They broke like a wave that launches 
itself against a rock. They were sacrificed to a trader s 
fraud. Forged not of truest steel, but worthless 
metal, their swords bent double at the first stroke. 
What could human strength or the most gallant 
bravery do against such odds ? They were slaugh- 
tered like sheep on the field. And ever since I read 
that tragedy I have thought I would not go to 
battle unless my sword were proved. — Dr. Guthrie. 



5988. WEALTH, in the man himself. Stilpon, a 5992. WEATHER, Effects of. Dr. Francia, 



WEDDING 



( 626 ) 



WIFE 



Dictator of Paraguay, when the wind was from the 
east, made oppressive enactments for the people ; 
but when the weather changed, repented him of the 
cruelties, repealed the enactments, and was in good- 
humour with all the world. — Talmage. 

5993. WEDDING garment, Necessity of. A 

touching scene once occurred when Father Taylor 
was speaking on the necessity of the wedding gar- 
ment. A poor sailor, who wore a flannel shirt, 
started up to apologise for appearing in such rough 
costume, and said he had lost all his clothes by 
shipwreck. Instantly a score of sailors stripped off 
their coats for the stranger ; while Father Taylor 
with tears running down his cheeks, hurried from 
the pulpit, to throw his arms round the poor fellow, 
and to apologise for seeming to insult his misfor- 
tune. — Life of Father Taylor. 

5994. WEEDS, may be attractive. My little 
daughter came running up to me, and when she 
had arrived at my knees, held up a straggling but 
pretty weed. Then, with great earnestness, and as 
if fresh from some controversy on the subject, she 
exclaimed, " Is this a weed, papa ; is this a weed ? " 
"Yes, a weed," I replied. With a look of dis- 
appointment, she moved off to the one she loved 
best among us ; and asking the same question, re- 
ceived the same answer. "But it has flowers," the 
child replied. " That does not signify ; it is a 
weed," was the inexorable answer. Presently, after 
a moment's consideration, the child ran off again, 
and meeting the gardener, she coaxingly addressed 
him, " Nicholas, dear, is this a weed ? " " Yes, 
Miss ; they call it 1 Shepherd's purse.' " A pause 
ensued ; I thought the child was now fairly silenced 
by authority, when all at once the little voice began 
again, " Will you plant it in my garden, Nicholas, 
dear? Do plant it in my garden." — Sir ^ Arthur 
Helps. 

5995. WELL-DOING, Reward of. An old minis- 
ter in Mid-Lothian, who had once been a missionary 
in India, was one Saturday night very low on 
account of seeing no success. The carrier brought 
the monthly parcel of magazines from Edinburgh, 
and the first thing read was an account of a revival 
in a district in India produced by a tract. The 
writer of the account said that no one knew by 
whom the tract had been translated into the dia- 
lect of that district ; but the old minister knew. — A. 
Macleod Symington, D.D. 

5996. WICKED, Death of. The first person that 
brought the news of Alexander's death was Ascle- 
piades, the son of Hipparchus. Demades desired 
the people to give no credence to it ; " for," said he, 
" if Alexander were dead the whole world would 
smell the carcass." — Plutarch. 

5997. WICKED, End of. When one affirmed of 
a desperate transgressor that he would " go to the 
devil," Father Taylor stretched out his hand and 
exclaimed, " Farther than that ; " meaning that the 
wicked have a worse fate than is implied in meeting 
any visible Satan in the grapple they were sentenced 
to with their own remorse. — Dr. Bartol. 

5998. WICKED, Prosperity of. The sneering 
jest of Dionysius the Younger, a tyrant of Sicily, 
when, after having robbed the temple of Syracuse, 
he had a prosperous voyage with the plunder, is well 
known. " See you not," says he to those who were 



with him, " how the gods favour the sacrilegious ? " 
In the same way the prosperity of the wicked is 
taken as an encouragement to commit sin ; for we 
are ready to imagine that, since God grants them so 
much of the good things of this life, they are the 
objects of His approbation and favour.— Calvin. 

5999. WICKEDNESS, One secret of. A young 
woman, whom Dr. Gifford visited in prison, heard him 
speak a good while in an awful strain, and was not 
only unmoved, but laughed in his face. He altered 
his tone, and spoke of the love of Jesus, and the 
mercy provided for the chief of sinners, till the tears 
came into her eyes, and she interrupted him by 
asking, "Do you think there can be mercy for 
me ? " He said, " Undoubtedly, if you can desire 
it" She replied, "Ah I if I had thought so I 
should not have been here ; I have long fixed it in 
my mind that I was absolutely lost and without 
hope, and this persuasion made me obstinate in my 
wickedness, so that I cared not what I did." — 
Arvine. 

6000. WICKEDNESS, Qualifications for. A gay 

young fellow, who piqued himself on the character 
of a libertine, was expatiating upon the qualifica- 
tions necessary to form a perfect and accomplished 
debauchee; when, having finished his tirade, he 
turned to one of the company present, who seemed 
to receive this sally very gravely, and whom, there- 
fore, he wished to insult, and asked his opinion. 
Not at all disconcerted at his insolence, the gentle- 
man very drily replied, " It appears to me, sir, that 
you have omitted two of the most important and 
essential qualifications." " Indeed ! And pray what 
may they be ? * "An excessively weak head and a 
thoroughly bad heart" The rake was silent, and 
soon afterwards left the company. 

6001. WIDOW'S mite, how obtained. On de- 
scending to the port (of Hayle, Cornwall), I wan- 
dered out of the way to the ferry, which was hidden 
by the dunes or drifts of sand, between which the 
narrow channel meanders to the quay. A woman 
came out of a cottage to put me on the right track. 
Indeed she seemed to make it her business to pilot 
strangers across the little Sahara to the ferry. On 
parting she asked me for a penny for the missionary- 
box. She said she put into it all that travellers 
gave her for showing them over the sands to the 
boat. This was the way she obtained her widow's 
mites to cast into the treasury of a work she loved. 
— Elihu Burritt. 

6002. WIFE, A worthless. In Canada the minis- 
ters (and not, as in England, the buildings) are 
licensed for marriages. A backwoods settler, desir- 
ing to take to himself a wife, called upon the minis- 
ter at the market-town, and arranged the day for 
the union. The happy time arrived, and the minis- 
ter effected the jointure so far as his part of the 
ceremony was concerned. Somewhat disconcerted, 
the blushing bridegroom apologised to the good man 
because of his inability to hand over the customary 
fee ; but he modestly added, " In a few weeks the 
maple sugar flows, and I will then send you 50 lbs." 
The minister had a goodly number of olive plants 
gracing his table, to whom any kind of sugar was 
very acceptable, and he readily consented to the 
arrangement. Time passed on, however, but no 
maple sugar arrived to sweeten the pastor's house- 
hold. Some months later he saw the newly married 



WIFE 



( 627 ) 



WINE 



husband in the town, and ventured to remind him, 
" My friend, you did not send me the maple sugar 
you promised." With a saddened countenance the 
farmer looked up and replied, " To tell you the truth, 
governor, she ain't worth it ! " — Henry Varley. 

6003. WIFE, Choice of. Goethe, among those 
for whom he had not love but fancy, once rever- 
enced greatly, in the groves of Sessenheim, a certain 
Frederika, to whom, under other circumstances, he 
could have proposed marriage. The record of his 
life says, however, that in the groves of Sessenheim 
she was a wood-nymph ; but in Strasbourg salons 
he found that the wood-nymph seemed a peasant. 
Choose your place in life before you choose a wife. 
— Rev. Joseph Cook. 

6004. WIFE, Duties of. John Bright paid a 
very handsome compliment to Queen Victoria as a 
woman, if not as a monarch, when he said recently 
that she was " the most careful and domestic woman 
he had ever met." This compliment means some- 
thing when coming from a man like John Bright, 
accustomed all his life to Quaker women, who are 
renowned for their careful habits and domestic 
virtues. His own wife must be a very bright 
example of a careful and domestic woman, for 
when he married her she said to him, "John, 
attend to thy business and thy public affairs, and 
/ will provide for the house and relieve thee from 
all cares at home." 

6005. WIFE, Influence of. " Rebekah," said a 
dying husband to the wife who bent over him in 
remorseful agony — " Rebekah, I am a lost man. 
You opposed our family worship and my secret 
prayer. You drew me away into temptation, and 
to neglect every religious duty. I believe my fate 
is sealed. Rebekah, you are the cause of my ever- 
lasting ruin." Terrible in eternity will be the 
reunion of those who helped each other on the 
downward road, partners in impiety, and wedded 
for perdition. — Cuyler. 

6006. WILL, Formative power of. A holy man 
was accustomed to say, " Whatever you wish, that 
you are ; for such is the force of our will, joined to 
the Divine, that whatever we wish to be, seriously 
and with a true intention, that we becomeT No, 
one ardently wishes to be submissive, patient, 
modest, or liberal who does not become what' he 
wishes." The story is told of a working carpenter 
who was observed one day planing* a magistrate's 
bench, which he was repairing, with more than 
usual carefulness ; and when asked the reason, he 
replied, "Because / wish to make it easy against 
the time when I come to sit upon it myself." And 
singularly enough the man actually lived to sit 
upon that very bench as a magistrate. — Smiles, 

6007. WILL, Freedom of. He (Johnson) agreed 
with me now, as he always did upon the great 
question of the liberty of the human will, which has 
been in all ages perplexed with so much sophistry. 
" But, sir, as to the doctrine of Necessity, no man 
believes it. If a man should give me arguments 
that I do not see, though I could not answer them, 
should I believe that I do not see ? " — Boswell. 

6008. WILL, Subjection of the. There is a 
memorable passage in the history of St. Francis 
that may throw light on this subject. The grand 
rule of the order which he founded was implicit 



submission to the superior. One day a monk proved 
refractory. He must be subdued. By order of Sfc. 
Francis, a grave was dug deep enough to hold a 
man ; the monk was put into it, the brothers 
began to shovel in the earth, while their superior, 
standing by, looked on, stern as death. When the 
mould had reached the' wretch's knees St. Francis 
bent down, and fixing his eye on him, said, "Are 
you dead yet? Is your self-will dead? Do you yield? '' 
There was no answer ; down in that grave there 
seemed to stand a man with a will as iron as his 
own. The signal was given, and the burial went 
on. When at length he was buried up to the 
middle, to the neck, to the lips, St. Francis bent 
down once more to repeat the question, " Are you 
dead yet ? " The monk lifted his eye to his supe 
rior, to see in the cold grey eyes that were fixed on 
him no spark of human feeling. Dead to pity and 
all the weaknesses of humanity, St. Francis stood 
ready to give the signal that should finish the 
burial. It was not needed ; the iron bent ; he was 
vanquished ; the funeral was stopped ; his will 
yielding to a stronger, the poor brother said, " / am 
dead." I would not be dead as these monks to 
any man. The mind and reason which I have got 
from God Almighty are to bend implicitly and 
blindly before no human authority. But the sub- 
mission I refuse to man, Jesus, I give to Thee — 
not wrung from me by terror, but won by love ; 
the result, not of fear, but of gratitude. — Guthrie. 

6009. WINE, and companionship. I read in 
the " Christian Almanack " the other day that a 
gentleman said, "I have drunk a bottle of wine 
every day for the last fifty years, and I enjoy 
capital health." " Yes ; but what has become of 
your companions?" "Ah!" said he, "that is 
another thing ; / have buried three generations of 
them." — /. B. Gough. 

6010. WINE, Danger of. Passing through a 
village one day, Mahomet was delighted at the 
merriment of a crowd of persons enjoying them- 
selves with drinking at a wedding party ; but being 
obliged to return by the same way next morning, 
he was shocked to see the ground where they had 
been drenched with blood ; and asking the cause, 
he was told that the company had drunk to excess, 
and getting into a brawl, fell to slaughtering each 
other. From that day his mind was made up— 
the mandate went forth from Allah, that no child 
of the faithful should touch wine, on pain of being 
shut out from the joys of Paradise. 

6011. WINE, Fear of. Being offered a little 
wine during his last illness, he objected against 
taking it ; " for," said he, " I am afraid that it will 
hurt me, and / would not tvish to hurt that head, 
which, as well as my heart, is Christ's. Let Him do 
with it as He pleaseth, but I would not wish to 
have any hand in hurting it myself." — Life of Rev. 
John Brown, of Haddington. 

6012. WINE, Fear of. It is said that the Duke 
of Wellington, during the Peninsular war, heard 
that a large magazine of wine lay on his line of 
march. He feared more for his men from barrels 
of wine than batteries of cannon, and instantly 
despatched a body of troops to knock every wine- 
barrel on the head. 

6013. WINE, Influence of. Byron makes the 
following characteristic note of a party at which 



WINE 



( 628 ) 



WISDOM 



Sheridan was present, and the wine, as usual, was 
freely circulated. "First silent, then talky, then 
argumentative, then disputatious, then unintelli- 
gible, then altogethery, then inarticulate, and then 
drunk." 

6014. WINE, Reason for refusing. At a certain 
large dinner-party, where were illustrious American 
and foreign statesmen, Mr. Colfax declined to take 
wine, whereupon a noted senator, who had already 
taken too much, exclaimed half jestingly across the 
table, " Colfax dares not drink." " You are right," 
was the answer ; " I dare not." And a braver reply 
could not have been uttered. 

6015. WINE, Use of. Receiving a glass of wine 
during his last illness, he observed, "How astonish- 
ing that God's Son should get gall and vinegar to 
drink, when His thirst was great, and yet that I 
should have such wine, when my thirst is by no 
means excessive ! " Afterwards, on a similar oc- 
casion, he expressed himself to this purpose : — " I 
long to drink of the new wine in my Father's king- 
dom, which will neither hurt head nor heart. Oh 
that I had all the world around me, that I might 
tell them of Christ ! " — Life of the Rev John Broivn, 
of Haddington. 

6016. WINNING side, Men who are always on. 

A certain lord, who had a long time stood neutral 
during the troubles, and took part with neither side, 
coming to him one time into the room where he 
(Henry IV. of France) was playing at cards, he 
called to him thus, " Come, sir, you are welcome ; 
if we win you shall be on our side.'" 

6017. WISDOM and genius, how valued. After 
the battle of Arbela the Macedonians had found 
among the spoils of Darius a gold casket, enriched 
with precious stones. Alexander destined this rich 
casket to hold Homer's poems, which he considered 
the most perfect and the most precious production 
of the human mind.— Rollin {condensed). 

6018. WISDOM, and gifts from God. What 
added to the marvel was, that the boy (Zerah 
Coleburn, the youthful mathematician) was totally 
unable to explain the processes by which he effected 
his calculations. " God put it into my head," he 
said one day to an inquisitive lady, " but I cannot 
put it into yours." — Cyclopaedia of Biography. 

6019. WISDOM, and humility. On one occasion, 
after a very patient investigation of facts, he (Aboo 
Yusuph) declared that his knowledge was not 
competent to decide upon the case before him. 
"Pray, do you expect," said a pert courtier who 
heard this declaration, " that the Caliph is to pay 
your ignorance ? " "I do not," was the mild reply. 
" The Caliph pays me, and well, for what I do know ; 
if he were to attempt to pay me for what I do not 
know, the treasures of his vast empire would not 
suffice." — Malcolm's Persia. 

6020. WISDOM and worth, recognised. Antis- 
thenes, when he had heard Socrates, shut up his 
school, and told his pupils, " Go, seek for yourselves 
a master ; I have now found one." He sold his all, 
to become a disciple of the philosopher. 

6021. WISDOM, End of earthly. One day 

Tszekum, the disciple of Confucius, watched his 
master pacing feebly in the sunshine, dragging his 
stick behind him, and heard him mutter — 



" The great mountain must crumble, 
The strong beam must break, 
And the wise man wither away like grass. " 

" Ah ! " cried his friend, " I fear the master is going 
to be ill." Confucius then tells him that he knows 
by a dream that he is soon to die. His last words 
are those of a weary and disappointed old man : — 
" No wise ruler comes ; no prince invites me to be 
his counsellor ; it is time to die." So saying, he took 
to his bed, and passed away in a very few days. — 
Rev. R. H. Haweis, M.A. 

6022. WISDOM, Human and divine. A blind 
tortoise lived in a well. Another tortoise, a native 
of the ocean, in its inland travels happened to 
tumble into this well. The blind one asked of his 
new comrade whence he came. "From the sea." 
Hearing of the sea, he of the well swam round a 
little circle, and asked, " Is the water of the ocean 
as large as this ? " " Larger" replied he of the sea. 
The well tortoise then swam round two-thirds of 
the well, and asked if the sea was as big as that. 
" Much larger than that," said the sea tortoise. 
" Well, then," asked the blind tortoise, "is the sea 
as large as this whole well?" "Larger," said the 
sea tortoise. " If that is so," said the other, " how 
big, then, is the sea ? " The sea tortoise replied, 
" You having never seen any other water than that 
of your well, your capability of understanding is 
small. As to the ocean, though you spent many 
years in it, you would never be able to explore the 
half of it, nor to reach the limit, and it is utterly 
impossible to compare it with this well of yours." 
The tortoise replied, "It is impossible that there 
can be a larger water than this well ; you are simply 
praising up your native place in vain words." — 
Rev. J. Gilmour, M.A. {from the Mongolian.) 

6023. WISDOM, Love of. "How shall we de- 
scribe you to others?" asked a disciple .of Con- 
fucius. He answered, " Say that I am one who, 
in his thirst for knowledge, forbears to eat, who 
forgets sorrow in the joy of attainment, and who 
hardly has time to notice the advance of old age. 
At another time he said, " My only merit is to study 
wisdom without satiety, and to teach others without 
weariness." "These things trouble me, not to 
live virtuously enough, not to discuss questions 
thoroughly enough, not to conform practice to doc- 
trine sufficiently, not to reform the bad entirely." 
— Rev. R. H. Haweis, M.A. 

6024. WISDOM, man's, Folly of. Alphonsus 
X., King of Leon and Castile, was one of the most 
learned men of his age. Yet so vain, presumptuous, 
and impious was this philosophical king, that one 
of his sayings was, " If I had been of God's Privy 
Council when He made the world, I would have 
advised Him better." 

6025. WISDOM, Necessity of "Pray, Mr. Opie, 
may I ask what you mix your colours with ? " said 
a brisk dilettante student to the great painter. 
"With brains, sir," was the gruff reply — and the 
right one. — John Brovm, M.D. 

6026. WISDOM, to be used, not talked about. 

When Eudmanides heard old Xenocrates disputing 
so long about wisdom, he inquired very gravely 
but archly, " If the old man be yet disputing and 
inquiring concerning wisdom, what time will he 
have left to use it ? " — Biblical Museum. 



WISDOM 



( 629 ) 



WITNESSES 



6027. WISDOM, unmoved by censure. Had 

the owl come forth in the daytime, how had all the 
little birds nocked wondering about her, to see her 
uncouth visage, to hear her untuned notes : she 
likes her estate never the worse, but pleaseth her- 
self in her own quiet reservedness ; it is not for a 
wise man to be much affected with the censures of 
the rude and unskilful vulgar, but to hold fast to 
his own well-chosen and well-fixed resolutions ; 
every fool knows what is wont to be done, but 
what is best to be done is known only to the wise. 
— Bishop Hall. 

6028. WISDOM, What is. What we call wisdom 
is the result, not the residuum, of all the wisdom 
of past ages. Our best institutions are like young 
trees growing upon the roots of the old trunks that 
have crumbled away. — Beecher. 

6029. WISDOM, Worldly, knows not God. 

What does the Philosophy of the Agnostic for the 
despairs of the sinking human soul ? Hear the sad 
summing up of one of the votaries of the cold wisdom 
of the world, which " knows not God." It is that of 
Professor Clifford, dying early, with this sad word 
on his lips, "My researches have revealed to me 
a soul-less universe, looked down upon by a god- 
less heaven." — Author of The Harvest of a Quiet 
Eye. 

6030. WISDOM, Worth of. Xenophon tells us 
that when Cyrus gave Artabazus a cup of gold, and 

P Chrysantas a kiss in token of his special love and 
respect for them both, Artabazus said that the cup 
he gave him "was not so good gold as the kiss he 
gave Chrysantas." And so with Fortune's gifts to 
men. To one God gives honour and riches, to 
another wisdom and grace. Which is it that is 
worthiest and speaks the love of God the most ? 
Let us learn to estimate the good things of life at 
their right and proper worth. — B. 

6031. WISE men, The world's view of. The 

house which Newton occupied on the south side of 
Leicester Square, in London, is still standing, and 
his observatory is shown to visitors. When he took 
up his residence there his next-door neighbour was 
a widow lady, who was much puzzled by the little 
she had observed of the philosopher. One of the 
Fellows of the Eoyal Society of London called upon 
her one day, when, among other domestic news, she 
mentioned that some one had come to reside in the 
adjoining house, who, she felt certain, was a poor 
crazy gentleman, "because," she continued, "he 
diverts himself in the oddest ways imaginable. Every 
morning, when the sun shines so brightly that we 
are obliged to draw the window blinds, he takes his 
seat in front of a tub of soap-suds, and occupies 
himself for hours blowing soap-bubbles through a 
common clay pipe, and intently watches until they 
burst. He is doubtless now at his favourite amuse- 
ment," she added ; " do come and look at him." 
The gentleman went upstairs, and looking through 
the window into the adjoining yard, recognised Sir 
Isaac Newton making his experiments on the refrac- 
tion of light on thin plates, which is beautifully ex- 
hibited upon the surface of a common soap-bubble. 

6032. WISH, A Christian's. When the late 
King of Prussia visited him (Gossner) in his hospital, 
and expressed his pleasure, and asked if he had any 
wish that he could fulfil, he only raised his finger 
and pointed upwards, and said, "My wish is, that 



I may know your Majesty by my King yonder." — • 
Stevenson's Praying and Working. 

6033. WISHES, Men ruined by accomplishment 

Of. In some Oriental tale I have read the fable of 
a shepherd who was ruined by the accomplishment 
of his own wishes : he had prayed for water ; the 
Ganges was turned into his ground, and his flock 
and cottage were swept away by the inundation. — 
Gibbon. 

6034. WIT, Consecrated. When John Wesley 
appeared in Bath as a street- preacher, Nash under- 
took to drive him from the town. " By what 
authority do you appear here?" said Nash. "By 
the authority of Jesus Christ and the Archbishop 
of Canterbury," replied Mr. Wesley. " This is 
contrary to Act of Parliament. It is a conventicle," 
said Nash. "The conventicle forbidden by Parlia- 
ment is a seditious meeting. Here is not a shadow 
of sedition ; therefore it is not contrary to that Act," 
retorted the clergyman. Beaten off his first tack, 
Nash could only insolently reply, " I say it is ; and 
besides, your preaching frightens people out of then 1 
wits." "-Sir, did you ever hear me preach?" 
" No." " How, then, can you judge of that you never 
heard ? " " Sir, by common report." " Common 
report is not enough to judge by. Give me leave 
to ask, sir, is not your name Nash ? " " My name 
is Nash." " Sir, I dare not judge of you by common 
report." This was a home thrust at a man who 
had been notorious among all classes in Bath for a 
whole generation as the prince of gamblers ! He 
was a second time silenced. He rallied sufficiently 
to ask, in a tame way, " I desire to know why all 
these people are here ? " " To save our souls, Mr. 
Nash," shouts an old lady, " while you take care of 
your precious body ! " There were volumes of re- 
proof and ridicule in this reply, and its source, and 
the discomfited panderer to the things of the flesh, 
retired crestfallen from a field where he had ex- 
pected to win an easy victory. 

6035. WIT, True use of. " I am always afraid 
when I am laughing at Father Taylor's wit," said 
a man of wit. " I know he will make me cry before 
he has done with me." — Life of Father Taylor. 

6036. WIT, Inopportune. " I have been at Mrs. 
Austin's — heard Sydney Smith for the first time 
guffawing; other persons prating and jargoning. 
To me, through these thin cobwebs of time, Death 
and Eternity sat glaring." — Carlyle. 

6037. WITNESS, of the Spirit. John Wesley's 
mother had rarely heard of the present conscious 
forgiveness of sins or the witness of the Spirit, 
much less that it was the common privilege of true 
believers. "Therefore," said she, "I never durst 
ask it for myself. But two or three weeks ago, 
while my son Hall, in delivering the cup to me, was 
pronouncing these words, 1 The blood of our Lord 
Jesus Christ, which was given for thee,' they struck 
through my heart, and I knew that God, for Christ's 
sake, had forgiven me all my sins." Wesley asked 
her whether her father had not the same faith, and 
if she had not heard him preach it to others. She 
answered he had it himself, and declared, a little 
before his death, that for more than forty years he 
had no darkness, no fear, no doubt at all of his 
being " accepted in the Beloved." — Stevens. 

6038. WITNESSES, Invoking. When Denades, 



WITNESSING 



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WOMAN 



the orator, addressed himself to the Athenians, u I 
call all the gods and goddesses to witness," said he, 
'• the truth of what I shall say," the Athenians, 
often abused by his impudent lies, presently inter- 
rupted him by exclaiming, "And we call all the 
gods and goddesses to witness that we will not 
believe you." 

6039. WITNESSING, for Christ. While Colonel 
Wilayat, an English officer who used to preach at 
Delhi, was speaking, a number of Sepoys on horse- 
back rode up to his house, and knowing him to be 
a Christian, said, " Repeat the Mohammedan creed, 
or we will shoot you." But he would not deny his 
Lord. "Tell us what you are," said one. "Iam 
a Christian, and a Christian I will live and die." 
They dragged him along the ground, beating him 
about the head and face with their shoes. Not 
being soldiers, they had no swords. " Now preach 
Christ to us," some cried out in mocking tones. 
Others said, " Turn to Mohammed, and we will let 
you go." "No, I never, never will!" the faithful 
martyr cried ; " my Saviour took up His cross and 
went to God, and I will lay down my life and go 
to Him." The scorching rays of the sun were 
beating on the poor sufferer's head. With a laugh 
one of the wretches exclaimed, " I suppose you 
would like some water." "I do not want water," 
replied the martyr. " When my Saviour was dying 
He had nothing but vinegar mingled with gall. But 
do not keep me in this pain. If you mean to kill 
me, do so at once." Another Sepoy coming up, 
lifted his sword ; the martyr called aloud, " jesus, 
receive my spirit ! " and with one stroke his head 
was nearly cut off. 

6040. WITNESSING, for Christ. It became the 
most sacred duty of a new convert (among the early 
Christians) to diffuse among his friends and relations 
the inestimable blessing which he had received, and 
to warn them against a refusal that would be 
severely punished as a criminal disobedience to the 
will of a benevolent but all-powerful Deity. — Gibbon. 

6041. WOMAN, and evil. I cannot feel that I 
have got to the root of the evil until I hear the 
voice of the Lord God, walking in the garden in 
the cool of the day, and calling me out of my hiding- 
place among the trees of the garden. When, 
feeling that He is reckoning with me for my dis- 
obedience, and feeling also instinctively that it is 
not in mere wrath, I have the effrontery to say, 
" She, Thy gift, led me to sin ; " and when, not smitten 
down for my monstrous ingratitude and heartless- 
ness, I see Him still waiting to be gracious, that 
makes me know my selfishness. — Maurice. 

6042. WOMAN, and temptation. His wife comes 
to him (Sir Thomas More, in the Tower) — a very 
ordinary woman — and says with commonplace vul- 
garity, " How can a man, taken for wise, like you, 
play the fool here in this close, filthy prison when 
you might be abroad at your liberty, if you would 
do but as the Bishops have done ? Think of your 
large howse at Chelsea, your library, your garden." 
More said, " Alice, is not this house as nigh heaven 
as mine own?" — Frederic Myers, M.A. 

6043. WOMAN, difficult to understand. A- 

propos of believing in things which we do not under- 
stand, a Tractarian was in Trinity when I preached 
on Mariolatry. "I do not agree," said he, "with 
Robertson. Woman ! — woman ! I do not under- 



stand what woman is." I sent him a message to 
say that I have been exactly in the same predica- 
ment all my life. — Robertson. 

6044. WOMAN, Influence of. Samuel Morley's 
mother was a woman of rare piety. He was wont 
to say concerning her, "/am much what my mother 
has made me." 

6045. WOMAN, Love of. I have read of one 
who, when her lover was executed for high treason, 
went in a mourning-coach to witness the dreadful 
process ; and when the whole was closed by the 
severing that head which had leaned on her bosom, 
simply said, 11 1 follow thee," and sighing forth his 
name, fell back in the coach and instantly expired. 
— John Angell James. 

6046. WOMAN, Power of. Dr. Luther said one 
day to his wife, ll You make me do what you will ; 
you have full sovereignty here, and I award you 
with all my heart the command in all household 
matters, reserving my rights in other points. Never 
any good came out of female domination. God 
created Adam master and lord of living creatures, 
but Eve spoilt all when she persuaded him to set 
himself above God's will. 'Tis you women, with 
your tricks and artifices, that lead men into error." 
— Luther's Table Talk. 

6047. WOMAN, Treatment of. In lands and 
ages unilluminated by the gospel woman is treated 
as though she were a necessary nuisance. The 
boasted laws in Lycurgus, admirable in a great 
many things, were an undisguised insult to woman. 
The brilliant age of Pericles was her dishonour. In 
Egypt she was doomed to the labours of the field. 
She was denied all music. She could not even 
wear shoes. If any one sold her shoes, the man 
was to be banished for it. Odin, the god of the 
Egyptians, excluded from Paradise all women except 
those who slew themselves immediately on the death 
of their husbands. Amid the Slavonic races women 
were dragged by their hair to altars of idolatry. In 
Greenland, while the men hunt and fish and lounge, 
the women do the hard work — build the houses, tan 
the skin of animals, and row the boat, save when a 
storm comes up, and the men, to save themselves, 
take hold of the oars. In that country, if a fowl- 
ing-piece misses fire, it is charged to a sorceress, 
and a woman must be slain. Destitute mothers are 
buried alive by their own daughters. In China you 
know that daughters are oftentimes thrown into the 
stream to die. In that land women are sometimes 
hitched to the plough, and driven, like oxen, across 
the field. Confucius, the wisest philosopher that 
country has ever produced, says that " it is almost 
impossible to get along with women and servants ; 
for if you are kind to them, then they are imper- 
tinent, and if you are rigorous with them, then you 
cannot stand it at all." In New Holland the 
taking of a wife is announced by the man beating 
the bride, and making her go along with him. 
Among the Kaffirs the price of a wife is an ox or 
two cows. At the East to-day, if a man finds it 
necessary to speak of his wife or daughter in the 
presence of another, he begins always' with an 
apology. In ancient Arabia mothers sometimes 
destroy the lives of their daughters to save the 
expense of taking care of them. — Talmage. 

6048. WOMAN, unduly exalted by Mariolatry, 



WOMAN 



( 631 ) 



WORD 



In the dream of St. Bernard, which forms the subject 
of an altar-piece at Milan, two ladders were seen 
reaching from earth to heaven. At the top of one 
of the two ladders stood Christ, and at the top of 
the other stood Mary. Of those who attempted to 
enter heaven by the ladder of Christ, not one suc- 
ceeded ; all fell back. Of those who ascended by 
the ladder of Mary, not one failed. The Virgin, 
prompt to succour, stretched out her hand ; and 
thus aided, the aspirants ascended with ease. — 
Wylie. 

6049. WOMAN, Work of one. An American 
paper tells the story of a woman who, because tired 
of a life mainly employed in eating and dressing, 
resolved to devote herself and her money to a nobler 
purpose. At the close of the war she went to a 
sandy island off the Atlantic coast, where about two 
hundred persons were living in poverty and igno- 
rance, and established her home there, with the in- 
tention of benefiting the inhabitants. She began 
with teaching, by example, how to cultivate the 
land lucratively, and was soon imitated. Next she 
established a school for the children, and afterwards 
a church. Now the island is a thriving region, 
with an industrious and moral population, the change 
being the work of one woman. — Christian Age. 

6050. WOMANISH ideas, and cant. At the 
recent conference of church-workers at Mr. Moody's 
College, Northfield, a student inquired of Professor 
Drummond, the well-known author of "Natural Law 
in the Spiritual World," what he meant by cant ? 
The reply was, " There is such a thing as the religion 
of a young man, and there is such a thing as the 
religion of an old woman. Now, when a young 
man talks as if he had an old woman's religion, that 
is cant." Hugh Stowell Brown gave expression to 
a similar thought when he said, " When you put off 
'the old man,' take care you don't put on the old 
woman. " — Hie Rock. 

6051. WOMEN, Early Christian. " What women 
these Christians have 1 " exclaimed the heathen rhe- 
torician Libanius, on learning about Anthusa, the 
mother of John Chrysostom, the famous " golden- 
mouthed " preacher of the gospel at Constantinople 
in the fourth century. Anthusa, at the early age of 
twenty, lost her husband, and thenceforward devoted 
herself wholly to the education of her son, refusing 
all offers of further marriage. Her intelligence and 
piety moulded the boy's character and shaped the 
destiny of the man, who, in his subsequent position 
of eminence, never forgot what he owed to maternal 
influence. Hence, it would be no overstrained as- 
sertion to say that we owe those rich homilies of 
Chrysostom, of which interpreters of Scripture still 
make great use, to the mind and heart of Anthusa. 

6052. WOMEN, Heathen degradation of. A 

Pagan mother having been expostulated with for 
the murder of her female child, contended that she 
had performed an act of mercy in sparing the babe 
the miseries of a woman's life. — John Any ell James. 

6053. WORD, A careless. A careless word some- 
times makes irremediable mischief. I have read 
that a foolish young English clerk, fond of practical 
jokes, once said to a friend, "Have you heard that 

E & Co., the bankers, have stopped payment ? " 

He merely meant that the banking-house had, as 
usual, closed up for the night. But he amused him- 
self by seeing how he had startled his friend. He 



did not stop to explain his real meaning. His 
friend mentioned the alarming report to another ; 
the rumour spread. Next day there was a "run 

upon the bank," and Messrs. E & Co. were 

obliged to suspend payment. The silly youth did 
not mean to burn down the commercial credit of a 
prosperous house ; he only meant to amuse himself 
by playing with Jive. And a kindred mischief to his 
is perpetrated by every one who retails contemptible 
gossip or gives birth to a scurrilous slander. — Dr. 
Cayler. 

6054. WORD, A cheering. I remember when I 
first went away from home. It was only twelve 
miles ; but I've never been so far since as that 
seemed to me then. I had left my mother and 
sisters for the first time in my life, and if I ever 
needed a kind word or a word of cheer, it was 
then. I was walking down the street with my 
brother, who had gone there a year before ; and as 
we were going along my brother said, pointing out 
an old gentleman, "There's a man that will give 
you a cent. • He gives every new boy that comes 
to this town a cent. He gave me one, and I know 
he will you." I looked at him. I thought he was 
the finest-looking man I ever saw. When he came 
up to us he said to my brother, " Why, this is a 
new boy in the town, isn't it ? " And he said, 
"Yes, sir. He's just come." He wanted him to 
be sure I hadn't got the cent. The old man took 
off my hat, and put his trembling hand on my 
head, and said, " Well, God bless you, my boy ! 
I am told your father is dead ; but you've got a 
Father in heaven." He gave me a brand-new cent. 
I don't know what has become of the cent ; but I 
can feel the pressure of the old man's hand upon 
my head to-day. He gave me what I wanted so 
much — a kind and cheering word. — Moody. 

6055. WORD, a faithful, Effects of. Lady 
Huntingdon once spoke to a workman who was 
repairing a garden wall, and pressed him to thought- 
fulness on the state of his soul. Some years after- 
wards she was speaking to another man on the 
same subject, and said, " Thomas, I fear you never 
pray, nor look to Jesus Christ for salvation." " Your 
ladyship is mistaken," answered the man ; " I heard 
what passed between you and James at such a time, 
and the word you designed for him took effect on me." 
" How did you hear it ? " " I heard it on the other 
side of the garden, through a hole in the wall, and 
shall never forget the impression I received." 

6056. WORD, A kind. Coleridge has preserved 
an anecdote of an officer in the British navy, who, 
when a midshipman in his fourteenth year, made 
his first boating expedition in the company of Sir 
Alexander Ball. "As we were rowing," he said, 
"up to the vessel we were to attack, amid a dis- 
charge of musketry, I was overpowered with fear, 
my knees shook, and I was ready to faint away. 
Lieutenant Ball, seeing me, placed himself close 
beside me, took hold of my hand, and whispered, 
' Courage, my dear boy ! you will recover in a 
minute or so ; I was just the same when I went 
out in this way.' It was as if an angel spoke to me. 
From that moment I was as fearless and as forward 
as the oldest of the boat's crew. But I dare not 
think what would have become of me if at that 
moment he had scoffed and exposed me." 

6057. WORD, fitly spoken. A lady once, writ- 



WORD 



( 632 ) 



WORD 



ing to a young man in the navy, who was almost a 
stranger, thought, " Shall I close this as anybody 
would, or shall I say a word for my Master ? " and 
lifting up her heart for a moment, she wrote, telling 
him that his constant change of scene and place 
was an apt illustration of the word, " Here we have 
no continuing city" and asked if he could say, ** I 
seek one to come." Trembling, she folded it and 
sent it off. Back came the answer : — " Thank you 
so much for those kind words. I am an orphan, 
and no one has spoken to me like that since my 
mother died, long years ago." 

6058. WORD, fitly spoken. It is related of a 
farmer who had long neglected the house of God 
and indulged in the use of profane language, that 
he one day lost a bank-note in his barn. He searched 
for it in vain. At length he said, " That note is in 
the barn, and I will search for it until I find it." 
Accordingly he went to the barn, and carefully 
moved the hay and straw, hour after hour, till he 
found the note. A few weeks before this he had 
been awakened to a sense of his need of a Saviour, 
and had earnestly sought to live a better life. His 
anxiety increased. A few weeks after he lost the 
note he sat by the fire musing on the state of his 
soul, when he turned to his wife and asked, " What 
must one do to become a Christian? " " You must 
seek for it," she replied, "as you sought for the bank- 
note." 

6059. WORD fitly spoken. One day, as Felix 
Neff was walking in a street in the city of Lausanne, 
he saw, at a distance, a man whom he took for one 
of his friends. He ran up behind him, tapped him 
on the shoulder before looking in his face, and asked 
him, " What is the state of your soul, my friend ? " 
The stranger turned. Neff perceived his error, 
apologised, and went his way. About three or 
four years afterwards a person came to Neff. and 
accosted him, saying he was indebted to him for 
his inestimable kindness. Neff did not recognise 
the man, and begged he would explain. The stranger 
replied, "Have you forgotten an unknown person 
whose shoulder you touched in a street in Lausanne, 
asking him, 1 Mow do you find your soul?' It was 
I ; your question led me to serious reflection, and 
now I find it is well with my soul." This proves 
what apparently small means may be blessed of God 
for the conversion of sinners, and how many oppor- 
tunities for doing good we are continually letting 
slip, and which thus pass irrecoverably beyond our 
reach. One of the questions which every Christian 
should propose to himself on setting out upon a 
journey is, " What opportunities shall I have to do 
good ? " And one of the points on which he should 
examine himself on his return is, "What oppor- 
tunities have I lost ? " " Have I done all the good 
that I could % " — John Angell James. 

6060. WORD, God and man's. A clergyman 
had prepared a certain sermon with great care, and 
had reason to hope that it would be attended with 
a great blessing ; for which he had sought with 
earnest prayer. The sermon was preached with 
great effect, and he came down from the pulpit full 
of hope. A widow woman stopped him on his way 
to the vestry, and begged a word. " Ah ! " he said 
to himself, "it is coming, as I expected. I thought 
it would not be preached in vain." Then to the 
widow, " What part of the sermon struck you most 
— the beginning or the ending?" "Well, sir," she 



replied, " I do not know much about the beginning 
or the ending ; but you said, 1 God so loved the 
world that He gave His only-begotten Son, that 
whosoever believed in Him should not perish, but 
have everlasting life.' " The Doctor was struck to 
the heart. All his fine words forgotten, but one of 
God's words made effectual ! 

6061. WORD, Influence of. Bishop Hedding 
stated, at a missionary meeting in America, a cir- 
cumstance related to him by a missionary who had 
been in the West Indies. He said the minister 
gave out for his text these words : " This is a faith- 
ful saying, and worthy of all acceptation, that 
Christ Jesus came into the world to save sinners." 
A poor negro in the congregation, who had but 
recently felt the power of religion, was so affected 
by the reading of the text, that he requested the 
minister to read it again. The minister did so. 
" Be so good, Massa, read the text again." He read. 
"Do," says the negro, "Massa, read it again; it 
makes my soul feel so good ! " 

6062. WORD, in season. An officer who was 
much addicted to profane swearing was once visit- 
ing a deep mine in Cornwall. He was attended by 
one of the pious miners who were employed in the 
works, for in Cornwall there are many godly miners. 
During his visit to the pit the officer uttered many 
profane and abominable expressions ; and as he 
ascended in company with the miner, finding it a 
long way, he said to him, with an oath, " If it be 
so far down to your work, how far is it to the 
bottomless pit ? " The honest miner promptly and 
seriously replied, " I do not know how far it is, sir ; 
but I believe that if the rope by which we are drawn 
up should break you would be there in a minute." 
The swearer was rebuked, and uttered no more oaths 
whilst in the company of the miner. 

6063. WORD, in season. The late Dr. William 
Wisner once stopped on a hot summer day at a 
Berkshire farmhouse for a glass of water. He 
talked faithfully with the young lady who gave 
him the refreshing draught, and directed her to the 
"living water." Long years afterward a middle- 
aged woman introduced herself to Dr. Wisner on a 
steamboat, and thanked him for the plain, kind 
word that brought her to the Saviour. — Dr. Cuyler. 

6064. WORD, in season. It is related of John 
Wesley, that he was one day stopped by a highway 
robber who demanded his money. After he had 
given it to him he called him back and said, " Let 
me speak one word to you. The time may come 
when you may regret the course of life in which 
you are engaged. Remember this : — * The blood of 
Jesus Christ cleanseth from all sin.' " He said no 
more, and they parted, Wesley to preach the gospel, 
and the robber to dispose of his plunder. Many 
years afterwards, when he was leaving a church in 
which he had been preaching, a person came up 
and asked him if he remembered being waylaid at 
such a time, referring to the above circumstances. 
Wesley replied that he recollected it. " I," said the 
individual, " was that man ; that single verse quoted 
on that occasion was the means of a total change in 
my life and habits. I have long since been attend- 
ing the house of God and the Word of God, and I 
hope I am a Christian." 

6065. WORD, in season. A minister, on giving 
some tracts to a young woman, entreated her to 



WORD 



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WORD 



pray over them. She took them, and threw them 
behind the door, saying, " Pray over them, indeed ! 
No, I shall not begin to pray over books ! " But as 
they lay there her eye often rested on them, and she 
thought she would read them, that she might know 
what she was asked to pray over. The first con- 
tained an anecdote which interested her ; the next 
was on eternity, and affected her ; the third was on 
prayer, and brought her to her knees. How remark- 
able and appropriate were the tracts to her case, as 
well as the order in which she was guided to their 
perusal ! — Lcif child {abridged). 

6066. WORD, in season. A lady, walking out 
one day near a river, saw a man with his coat and 
hat off, and she thought directly he meant to drown 
himself. She prayed that the Lord would give her 
some word to arrest him. Accordingly she walked 
on until she came up to him, when he turned and 
said, "A beautiful river, Ma'am." "Yes," she 
replied ; " but there is another river — a river that 
makes glad the people of God. Do you know that 
river ? " " No, Ma'am," he said. She tried to speak 
more, but her tongue was tied, and she left him 
without another word. She went home to her hus- 
band, and told him what she thought, and he sent 
off some men directly to see if he was still there. 
No, he was gone ; but the coat and hat were in the 
same place. They dragged the river, but no traces 
of him could be found. They asked at the police 
station about him, but no one knew what was 
become of him. Twenty years after that lady was 
in Baptist Noel's chapel, and saw a man looking 
very earnestly at her. She thought, " I know that 
face ; where have I seen him ? " Whilst she was 
trying to remember he leaned over her shoulder 
and said, " There is another river. Do you know 
that river ? " She immediately remembered he was 
the man to whom she said those words twenty years 
ago. He told her he was going to drown himself, 
and her words deterred him from it. He had fled 
to Jesus, and found peace through believing. — 
H. L. Hastings. 

6067. WORD, in season. A clergyman sailing 
up the Hudson River in a sloop, some forty years 
since, was pained by the profaneness of a young 
man. Seeking a favourable opportunity, he told 
him he had wounded his feelings by speaking against 
his best friend — the Saviour. The young man 
showed no relentings, and at one of the landings 
left the boat. Seven years after, as this clergyman 
went to the General Assembly at Philadelphia, a 
young minister accosted him, saying he thought he 
remembered his countenance, and asked him if he 
was not on board a sloop on the Hudson River, 
seven years before, with a profane young man. " I," 
said he, "am that young man. After I left the 
sloop I thought I had injured both you and your 
Saviour. I was led to Him for mercy, and I felt 
that I must preach His love to others. I am now 
in the ministry, and have come as a representative 
to this Assembly." — British Workman. 

6068. WORD, Literalness of. I have grounded 
my preaching upon the literal word ; he that pleases 
may follow me ; he that will not may stay. I call 
upon St. Peter, St. Paul, Moses, and all the saints 
to say whether they ever fundamentally compre- 
hended one single word of God without studying 
it over and over and over again. The Psalm says : 
*' His understanding is infinite." The saints, indeed, 



know God'8 Word, and can discourse of it, but the 
practice is another matter ; therein we shall ever 
remain scholars. The school theologians have a 
fine similitude hereupon, that it is as with a sphere 
or globe, which, lying on a table, touches it only 
with one point, yet it is the whole table which sup- 
ports the globe. Though I am an old doctor of 
divinity, to this day I have not got beyond the 
children's learning — the Ten Commandments, the 
Belief, and the Lord's Prayer ; and these I under- 
stand not so well as I should, though I study them 
daily, praying, with my son John and my daughter 
Magdalen. If I thoroughly appreciated these first 
words of the Lord's Prayer, " Our Father, which art 
in heaven" and really belived that God, who made 
heaven and earth, and all creatures, and has all 
things in His hand, was my Father, then should I 
certainly conclude with myself, that I also am a lord 
of heaven and earth, that Christ is my Brother, 
Gabriel my servant, Raphael my coachman, and all 
the angels my attendants at need, given unto me 
by my Heavenly Father, to keep me in the path, 
that unawares I knock not my foot against a stone. 
— Lathers Table Talk. 

6069. WORD, of God. Dr. Schauffler, the mis- 
sionary at Constantinople, relates the following story : 
— A Turk of Thessalonica bought a Bible and read it 
diligently. He was asked what he thought of the 
Bible — if it was a book like other books. "No," 
said he ; " this is a book which man could not have 
written. God must have written it Himself." " Have 
you not also found that Christ must have been the 
Son of God ? " He shook his head. On his next visit 
he returned again to the subject, and said, " When 
I visited you last I could not answer your question 
truthfully from my heart. That Christ was the 
Son of God was the only point that I could not 
believe. I went away to my closet and prayed for 
light, that I might believe ; and in answer to my 
prayer that I might know Christ as the Saviour 
of the world, light broke on my spirit, and since then 
I have believed." — Der Glaubensbote. 

6070. WORD of God, a lamp. "We were on 
shipboard," relates a captain's wife, "lying in a 
Southern harbour. We were obliged, first, to make 
our way ashore. The waves were rolling heavily. 
I became frightened at the thought of attempting 
it, when one came to me, saying, 'Do not be 
afraid; / will take care of you.' He bore a pecu- 
liarly shaped dark-lantern, only a single ray of light 
being emitted from a small circular opening. 'Now,' 
said he, ' take my hand ; hold fast ; do not fear. 
Do not look about you, or on either side of you, 
only on the little spot lighted by my lantern, and 
place your footsteps firmly right there.' I heard 
the rushing of the waters, and was stiil conscious of 
fear ; but by looking steadily only where the light 
fell, and planting my footsteps just there — not 
turning either to the right or the left — clasping 
firmly the strong hand, the danger was overcome, 
and the shore reached in safety. The next day 
my kind guide said, ' Would you like to see the way 
by which you came last night ? ' Then he showed 
me where our vessel had been lying, and the very 
narrow plank by which we had reached the shore. 
He knew that had I turned either to the right or 
left I should, in all probability, have lost my balance, 
and gone over into those dark waters ; but by hold- 
ing fast, and treading just where the light fell, all 



WORD 



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WORD 



danger would be averted." The Word of God is 
'•a lamp." 

6071. WORD of God, a reconciler. Mr. Richards, 

missionary in India, on his journey to Meerut, 
halted under the shade of a tree, in the out- 
skirts of a large village, by the roadside. As he sat 
there two of the Zemindars of the neighbourhood 
came up, and respectfully saluting him, entreated 
him to act as an umpire between them, and settle 
a dispute, in which they had been long involved 
about the boundaries of their respective lands. 
Mr. Richards declined interfering in the matter, 
but intimated his readiness to give them information 
respecting the important concerns of salvation. Hav- 
ing read and explained the Scriptures, they listened 
with attention and delight. The disputants em- 
braced each other with apparent cordiality, and 
avowed that they would dispute no more about their 
lands, but love each other, and strive to seek and 
serve God. 

6072. WOED of God, How to study. "How am 

I to know the Word of God ? " By studying it with 
the help of the Holy Ghost. As an American bishop 
said, "Not with the blue light of Presbyterianisin, 
nor the red light of Methodism, nor the violet light 
of Episcopacy, but with the clear light of Calvary." 
We must study it on our knees, in a teachable spirit. 
If we know our Bible Satan will not have much 
power over us, and we will have the world under 
our feet. — Moody. 

6073. WORD of God, Power of. The father of 
the late Chief- Justice Ruffin was a godless rich man, 
wholly devoted to pleasure. There was to be a grand 
race in Richmond, for which he had three horses in 
training. When the time approached he started in 
his carriage, so as to arrive the night before the race. 
It was a journey of more than a hundred miles, and 
in those days of slow travel time hung heavy on his 
hands. Passing a country store, he tried to buy a 
novel, but all the storekeeper had to sell was spell- 
ing-books and Bibles. He could not entertain him- 
self with a spelling-book, and so he bought a Bible. 
It was a book he knew nothing about. He began to 
read it, but soon threw it down, cursing it for " a 
parcel of lies." But the journey was dull, and he 
could not talk with his negro driver. That Bible 
was his only companion. He took it up again, and 
this time he grew interested. He read it till he 
leached Richmond, and nearly all night after he 
went to his lodgings. By that time the man had 
undergone a complete revolution. He withdrew 
his horses from the race, paid his forfeit, went home, 
killed his gamecocks for his servants' supper, set up 
his family altar, built a church on his plantation, and 
became himself a preacher of righteousness. 

6074. WORD of God, Searching power of. One 

of Cromwell's knights, a man zealously attached to 
his party, was sued by the minister of the parish 
for his tithes. While the dispute was pending Sir 
John fancied that the parson preached at him, as 
he called it, every Sunday ; whereupon he made 
complaint to the Protector, who summoned the 
minister to appear before him. The poor man 
denied the charge, saying he had done nothing but 
his duty, and had only preached in general terms 
against vice and immorality, against drunkards, 
liars, thieves, and robbers, and defied Sir John to 
instance any particular allusion to himself. After 



Cromwell had attentively heard both parties he 
dismissed the knight, with this memorable re- 
primand, "Sir John, go home, and hereafter live 
in friendship with your minister ; the word of the 
Lord is a searching word, and I am afraid it has 
now found you out." — Paxton Hood. 

6075. WORD, Power of. On one occasion, dur- 
ing the annual convention of the Society of Priends 
at Philadelphia, when that body was engaged on the 
subject of slavery, as it related to its own members, 
some of whom had not wholly relinquished the 
practice of keeping negroes in bondage, a difference 
of sentiment was manifested as to the course which 
ought to be pursued. Por a moment it appeared 

! doubtful which opinion would preponderate. At 
I this critical juncture Benezet, who was a leading 
member of the Society, and felt a deep interest in 
1 the subject of emancipation, left his seat, which 
I was in an obscure part of the house, and presented 
himself, weeping, at an elevated door in the pre- 
sence of the whole congregation, whom he thus 
addressed : — " Ethiopia shall soon stretch out her 
hands unto God." He said no more : under the 
solemn impression which succeeded this emphatic 
sentence, the proposed measure received the united 
sanction of the assembly. 

6076. WORD, Power of. There was a man, 
while we were in London, who got out a little 
paper called "The Moody and Sankey Humbug. " 
He used to have it to sell to the people coming into 
the meeting. After he had sold a great many 
thousand copies of that number he wanted to get 
out another number ; so he came into the meeting 
to get something to put into the paper. The power 
of the Lord was present, and the arrow of conviction 
went down deep into his heart. He went out, not 
to write a paper, but to destroy his paper that he 
had written, and so tell what the Holy Ghost had 
done for him — Moody. 

6077. WORD, Power of a. Two or three days 
before Priscilla Gurney died she sent for me, 
as desiring to speak to me about something of 
importance. The moment she began to speak she 
was seized with a convulsion of coughing, which 
continued for a long time, racking her feeble frame. 
She still seemed determined to persevere, but at 
length, finding all strength exhausted, she pressed 
my hand, and said, " The poor dear slaves ! " I 
could not but understand her meaning, for during 
her illness she had repeatedly urged me to make 
their cause and condition the first object of my life, 
feeling nothing so heavy on her heart as their 
sufferings. — Foicell Buxton. 

6078. WORD, Trusting in Christ's. A young 

girl was weeping for her sins, but could not feel 
that she was pardoned. "Suppose," her teacher said, 
" that Jesus was in this room, what would you do ? " 
"I would go to Him at once," she replied. "And 
what would you tell Him?" "That I was a lost 
sinner." " And what would you ask Him?" "I 
would ask Him if He would forgive me." "And 
what would Jesus answer ? " She hesitated a 
moment, and then she looked up, smiling through 
her tears, for at once she saw it all. " Why," she 
said, " He would answer 1 Yes.' " And simply trust- 
ing in the Saviour's word, she went to Him then 
and there, and Jesus said "Yes." — T. Bishop. 



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WORDS 



6079. WORD, Trusting in man's. The royal 
assent was given to the attainder of the Earl of 
Strafford, and after a feeble show of pleading for 
his life next day Charles I. left him to his fate. 
Yet he came to London in dependence on the 
King's promise that "not a hair of his head should 
be touched by Parliament." Strafford, when told 
of it, exclaimed, "Put not your trust in princes, 
nor in the sons of men ; for in them there is no 
salvation." 

6080. WORD, Trust to God for. On one occa- 
sion an honoured servant of the Lord had taken 
considerable pains to prepare a well-thought-out, 
well-constructed sermon. But when the time for 
preaching it arrived he forgot every word of it, and 
the only text that came into his mind was, " Come 
unto me all ye that labour and are heavy laden, 
and I will give you rest." He spoke on these 
words, and the Lord blessed the address to seven- 
and-thiriy souls that evening. — E. A. H. 

6081. WORD, Vitality of. Professor Hitchcock 
tells us of a crop of pines shooting up at Richmond, 
in Virginia, where a quantity of soil to the depth 
of ten feet had been removed. Luke Short was 
converted by a sermon of John Flavel's more than 
eighty years after it had been delivered. Thus 
truth long buried in the soul — dead in trespasses 
and sins, as in a grave — may at length shoot forth 
and bear fruits unto life eternal. — Rev. Charles 
Graham. 

6082. WORD, ways of treating it. There are 
two ways of treating the seed. The botanist splits 
it up, and discourses on its curious characteristics ; 
the simple husbandman eats and sows, sows and 
eats. Similarly there are two ways of treating the 
gospel. A critic dissects it, raises a mountain of 
debate about the structure of the whole and rela- 
tion of its parts ; and when he is done with his J 
argument he is done ; to him the letter is dead ; 
he neither lives on it himself nor spreads it for the 
good of his neighbours ; he neither eats nor sows. | 
The disciple of Jesus, hungering for righteousness, 
takes the seed whole ; it is bread for to-day's hun- ; 
ger, and seed for to-morrow's supply. — W. Arnot. 

6083. WORDS, and realities. There are poets 
who affect to be carried away by their enthusiasm. 
There was Richius, for example ; I remember his 
sitting with his legs out of window, pretending 
to be in a fit of poetic fury against the devil, 
whom he was abusing and vilifying with long 
roundabout phrases. Stiegel, who chanced to pass 
under, for sport suddenly took hold of the brawling 
poet's leg, and frightened him horribly, the poor 
man thinking the devil had come to carry him off. 
—Luther's Table Talk. 

6084. WORDS, and thoughts. Words are but 
the bannerets of a great army, a few bits of waving 
colour here and there ; thoughts are the main body 
of the footmen unseen below. — Beecher. 

6085. WORDS, idle, Danger of. A trader tra- 
velling alone, as he toiled up a mountain pass, 
meeting a madman, asked if there were any dangers 
on the other side of the hill. The madman replied, 
" On the other side are fire and water, weapon 
and robbers, from which there is no escape." The 
trader, hearing this, turned back without accom- 
plishing his purpose. The madman's foolish words 



were no good to himself, and were hurtful to the 
trader. — Rev. J. Gilmour, M.A. (fromthe Mongolian). 

6086. WORDS, Importance of. Madame Antoi- 
nette Sterling, when asked to go on the operatic 
stage, replied, "I cannot. I stand by every word 
I utter when I sing, and I feel I must to the death. 
It is not alone song with me — melodious sounds ; it 
is the lesson inculcated : hope in the future, bright 
joys to come, the mercy of an all-wise God. I would 
not sing a wiclced or a frivolous word before an 
audience for anything on earth." — Francis Hay. 

6087. WORDS, Lightly spoken. You may tame 

the wild beast ; the conflagration of the American 
forest will cease when all the timber and the dry 
wood is consumed ; but you cannot arrest the pro- 
gress of that cruel word you uttered carelessly 
yesterday or this morning. — F. W. Robertson. 

6088. WORDS, Long. Mr. Wesley said when 
he came to a long word his practice was to throw 
it out. Mr. Garrett said he expelled it. It is 
well to eliminate all difficult phrases, so that the 
ideas expressed might get as fast as possible through 
the understanding to the heart. — Dr. Osborne. 

6089. WORDS, Power of. A single word is often 
like a switch on a railroad, which, although it is a 
point almost too fine to be seen, yet is sufficient, 
when turned, to change the course of the train from 
one track to another, and perhaps from one road to 
another. Single words have often switched men 
off from bad courses, or off from good ones, as the 
case may be. Many and many a man, by a simple 
action which was born of virtue, and which passed 
by him unconsciously, has determined the fate of 
those who were looking up to him. — Beecher. 

6090. WORDS, Restraint in. The habit of re- 
straint in speech was admirably illustrated by Lord 
Palmerston at the Cutlers' feast in Sheffield, at the 
time of the great struggle between the North and 
the South in the United States. Mr. Roebuck had 
made a violent speech, urging England to side with 
the South. It was Lord Palmerston's place, to 
reply, and a word from him might kindle the fames 
of xcar. He rose, and every eye was fixed on him. 
What he said, however, was merely, " I beg to 
propose a toast — The Ladies ! " 

6091. WORDS, Scriptural, may be misused. 

" Thy poor unworthy dust," an epithet generally 
applied to themselves by the proudest men in the 
congregation, and not seldom by the most moneyed 
and grovelling, in which case the last two words 
are not so very inappropriate. We have heard of 
a good man who, in pleading for his children and 
grandchildren, was so completely beclouded in the 
blinding influence of this expression, that he ex- 
claimed, " O Lord, save thy dust, and thy dust's 
dust, and thy dust's dust's dust." When Abraham 
said, " I have taken upon me to speak unto the 
Lord, which am but dust and ashes," the utterance 
was forcible and expressive ; but in its misquoted, 
perverted, and abused form, the sooner it is con- 
signed to its own element the better. — Spurgeon. 

. 6092. WORDS, Something more needed than. 

When a citizen of Megara treated Lysander with 
great freedom he said, " My friend, those words 
of thine should not come but from strong walls and 
b u Iwarks . " — Plutarch. 



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WORK 



6093. WORDS, Uselessness of. During the war 
between Alexander the Great and Darius, King 
of Persia, a soldier in the army of the latter 
thought to ingratiate himself with Memnon, the 
Persian general, by uttering the fiercest invectives 
against Alexander. Memnon gently struck the 
fellow with his spear, and answered, "Friend, I. 
pay you to fight against Alexander, not to revile 
him." 

6094. WORDS, wise, Force of. When Mr. 
Ouseley met the pilgrim he asked him where he 
had been. " To the Reek " (Croagpatrick, a holy 
mountain), was the reply — the distance being four- 
score miles. " What were you doing there, poor 
man ? " " Looking for God, sir." " On what part 
of the hill did you expect to find Him ? " The 
poor fellow replied, with tears in his eyes, " I did 
not think of that, sir." Mr. Ouseley then put the 
question, " Where is God ? " to which the reply 
naturally was, " Everywhere." And now came the 
point. "When the sun is up where in Ireland 
is the daylight ? " Of course the poor pilgrim re- 
plied, "Sure, sir, it is every where." " So, then, it 
is about your own cabin as much as in any place. 
Would it not, then, be a strange thing for you to 
go fourscore miles, and bruise your poor feet so, 
looking for the daylight ? " The man paused, " Oh, 
the Lord help us, sir ! and sure I never saw the 
folly of it before. / will never take another pil- 
grimage.'" — Rev. W. Arthur, M.A. 

6095. WORK, a cure for melancholy. During 
the dark and gloomy days for France which followed 
the disaster of Sedan the Provisional Government 
met at Versailles. Among the temporary residents 
there was a distinguished American diplomatist. 
One morning a French statesman called upon him. 
The gentlemen were well known to each other, but the 
American could hardly recognise his French friend 
in the bowed and feeble form before him. He 
listened to his tremulously told story, and learned 
that, in addition to the disgrace of his country, a 
domestic calamity had befallen him. His favourite 
son had been taken prisoner by the Germans, 
charged with entering their lines as a spy. The 
troubles of the sorrow-stricken man had utterly 
broken him down, and he feared he should lose his 
reason unless he could find an occupation which 
would lift him out of this trouble. " Could his 
American friend suggest some English poem or 
other work for him to translate into the French lan- 
guage ? " he asked. After commiserating with him 
in his distress, assistance of the kind was promised, 
and he was invited to call again the following morn- 
ing. The French statesman did so, but instead of 
walking with a feeble step and bent form, he almost 
bounded into the room, stating that he had now 
no need of his friend's help ; " for," said he, 
*' yesterday I set myself down to the task of trans- 
lating Longfellow's "Psalm of Life," and by the 
time I had completed it my views of life were 
changed, my distresses were alleviated, and the 
cloud which hung over me was lifted." — The Church 
Standard. 

6096. WORK, A just law of. A gentleman was 
overlooking a man at work on his grounds who was 
emptying a tank by means of a bucket into the 
drain. "What a lazy fellow!" he thought. "I 
could fill that bucket twice to his once." The more 
he looked the more his indignation increased, until 



at last he determined to show the man how to do 
his work. " Are you not ashamed," he asked, " to 
pour no more than two or three pails a minute ? " 
The man smiled, but said he could not well do 
more. "Well, I'll show you that more can be 
done." So he went to work with great zeal, and 
poured out six or eight pails a minute. "Now," he 
said triumphantly, handing back the pail, "I've 
taught you a lesson. I hope you will profit by it." 
"Please your honour," said the man, "would you 
be kind enough to go on in that way another two 
minutes?" "Why?" "Because I never doubted 
but six pails could be poured in a minute ; but what 
I want to know is, how long you could keep on at 
that rate." 

6097. WORK, ameans of self-preservation. Count 
Caylus, the celebrated French antiquary, spent much 
time in engraving the plates which illustrate his 
valuable books. When his friends asked him why 
he worked so hard at such an almost mechanical 
occupation he replied, " Je grave -pour ne pas me 
pendre " — " I engrave lest I should hang myself." — 
Dr. Potter. 

6098. WORK, After-satisfaction in. Long after 
Telford had become famous he was passing over 
Waterloo Bridge one day with a friend, when, 
pointing to some finely cut stones in the corner 
nearest the bridge, he said, "You see those stones 
there ; forty years since I hewed and laid them, 
when working on that building as a common mason." 
Smiles. 

6099. WORK, Always thinking of. It is said 
of the great English painter, Sir Joshua Reynolds, 
that he was always thinking of his art, and made 
the results of his vigilant observations contribute 
to its perfection. Walking one day with a friend, 
they met a beautiful peasant boy. Sir Joshua, after 
looking earnestly at the child, exclaimed, " I must 
go home and deepen the colouring of my infant 
Hercules." The boy was a great deal sunburnt, and 
suggested to the painter a defect in his imaginary 
child. 

6100. WORK, and Christ. It is said of Sister 
Dora (Miss Pattison), that no matter at what hour 
the hospital door bell rang, she used to rise instantly 
to admit the patient, saying, " The Master is come, 
and calleth for thee."— Life of Sister Dora. 

6101. WORK, and worship. A pious monk one 
day, when he had been unusually fervent in his 
devotions, found his darkened cell suddenly illu- 
minated by an unearthly light, and there stood 
before him a vision of the Saviour, His countenance 
beaming with godlike love, His hand outstretched 
with a gesture of kind invitation. At that moment 
rang the convent bell, which called the monk, in the 
regular course of his duty, to distribute alms to the 
poor at the gate. For an instant he hesitated ; 
but the next instant found him, true to the vow of 
charity, on his way to the gate. The poor relieved, 
the work of love complete, he returned in sadness 
to his cell, doubting not that the heavenly vision 
had taken flight. But, to his surprise and joy, it 
was still there, and with a smile even more full than 
before of divine beauty and ineffable love ; and 
these words fell on his ear, "Hadst thou stayed I had 
fled" 

6102 WORK, appreciated. In North Carolina 



WORK 



( 637 ) 



WORK 



a missionary went to visit a Sunday-school. Seeing 
a boy about eight years old sitting on a door-step, 
he asked him if he were not going to the school. 
To this the little fellow answered, "I ain't been 
there for three Sundays — it is all ruined." " Why, 
how is that?" asked the missionary. "Have any 
of the teachers been making a fuss ? Have the 
children been fighting or behaving badly ? " " No, 
sir, I reckon not," was the answer ; " but the school 
is ruined." "Now, my boy," said the missionary, 
" please tell me, if you can, what has ruined your 
nice little Sunday-school." The little fellow looked 
up into his face with an expression of grief peculiar 
in one so young, and replied, "She don't come no 
more, my teacher don't — and the school is ruined." 

6103. WORK, Delay in. Lomasso, a Milanese 
painter, tells us that the head of Christ (in the " Last 
Supper") was for Leonardo a matter of long medi- 
tation, and that when at last the painter made up 
his mind to attempt this part of his work and began 
to use his pencil his hand trembled. — R. Heath. 

6104. WORK, Devotion to. Father Bernard 
was a worthy ecclesiastic who performed the duty 
of attending the unhappy persons sentenced to 
death in Paris. His just reputation for benevolence 
and piety reached Cardinal Richelieu, who sent for 
him, and telling him that his exemplary labours 
entitled him to every attention, pressed him to say 
what he could do for him. The good father answered, 
" I want, my lord, a better cart in which to conduct 
my criminals to the place of their suffering ; that, 
indeed, is all I want, and I hope your eminence will 
gratify me in that respect." The Cardinal offered 
him a rich abbey, but he refused. — Clerical Anecdotes. 

6105. WORK, Disgust at. Wishing one day to 
be rid of the loose stones upon my lawn, I thought 
myself very clever when I had erected a target just 
over the border, and induced certain urchins to 
throw stones at it from my place for a prize. But 
it suddenly occurred to the eager boys that it was 
work they were doing for me, and all the fun gave 
way to utter disgust ! Now, the deep-seated hatred 
that children and all of us have to work as work 
Is because we were not created for it in Eden. It 
is wholly unnatural, the curse of the Fall. — Wm. 
M. Baker. 

6106. WORK done, Consolation of. Danjean 
the French grammarian, when told that a revolu- 
tion was approaching, exclaimed, rubbing his hands, 
" Well, come what may, I have two hundred verbs 
well conjugated in my desk." — Horace Smith. 

6107. WORK, End of. There is something strik- 
ingly beautiful and touching in the circumstances 
of Mozart's death. His sweetest song was the last 
he sang — " Requiem." He had been employed upon 
this exquisite piece for several weeks, his soul filled 
with inspirations of richest melody. After giving 
the touch, and breathing into it that undying spirit 
of song which was to consecrate it through all time, 
he fell into a gentle and quiet slumber. At length 
the light footsteps of his daughter awoke him. 
" Come hither, my Emilie," said he ; " my task is 
done ; the Requiem— my Requiem, is finished." 
" Say not so, dear father," said the gentle girl ; 
"you must be better ; even now your cheek has 
a glow upon it." "Do not deceive yourself, my 
love," said the dying father ; "this wasted form 



can never be restored by human aid. Take these, 
my last notes ; sit down by my piano here and sing 
them with the hymns of thy sainted mother ; let 
me once more hear those tones which have so long 
been my solace and delight." Emilie obeyed with 
a voice enriched by the tenderest emotion, then, 
turning from the instrument, looked in silence for 
the approving smile of her father. It was the still, 
passionless smile which the rapt and joyous spirit 
had left, with the seal of death upon his features. 

6108. WORK, Faithful and rewarded. Dr. 

Judson laboured diligently for six years in Burmah 
before he baptized a convert. At the end of three 
years he was asked what evidence he had of ulti- 
mate success. He replied, " As much as there is a 
God who will fulfil all His promises." A hundred 
churches and thousands of converts already answer 
his faith. 

6109. WORK, Faithful reward of. There comes 
over to our shores a poor stonecutter. The times 
are so bad at home that he is scarcely able to earn 
bread enough to eat ; and by a whole year's stinting 
economy he manages to get together just enough to 
pay for a steerage passage to this country. He 
conies, homeless and acquaintanceless, and lands 
in New York, and wanders over to Brooklyn and 
seeks employment. He is ashamed to beg bread ; 
and yet he is hungry. The yards are all full ; but 
still, as he is an expert stonecutter, a man, out of 
charity, says, "Well, I will give you a little work — 
enough to enable you to pay for your board." And 
he shows him a block of stone to work on. What 
is it ? One of many parts which are to form some 
ornament. Here is just a querl or fern, and there 
is a branch of what is probably to be a flower. He 
goes to work on this stone, and most patiently 
shapes it. He carves that bit of a fern, putting all 
his skill and taste into it. And by-and-by the 
master says, " Well done," and takes it away, and 
gives him another block, and tells him to work on 
that. And so he works on that, from the rising of 
the sun till the going down of the same, and he 
only knows that he is earning his bread. And he 
continues to put all his skill and taste into his work. 
He has no idea what use will be made of those few 
stems which he has been carving, until afterwards, 
when, one day, walking along the street, and look- 
ing up at the front of the Art Gallery, he sees the 
stones upon which he has worked. He did not 
know what they were for ; but the architect did. 
And as he stands looking at his work on that 
structure which is the beauty of the whole street 
the tears drop down from his eyes, and he says, " / 
am glad I did it well." And every day, as he 
passes that way, he says to himself exultingly, u j 
did it well." He did not draw the design nor plan 
the building, and he knew nothing of what use 
was to be made of his work ; but he took pains in 
cutting those stems ; and when he saw that they 
were a part of that magnificent structure his soul 
rejoiced Dear brethren, though the work which 
you are doing seems small, put your heart in it ; do 
the best you can wherever you are ; and by-and-by 
God will show you where He has put that work. 
And when you see it stand in that great structure 
which He is building you will rejoice in every 
single moment of fidelity with which you wrought. 
Do not let the seeming littleness of what you are 
doing now damp your fidelity.— Beecher. 



WORK 



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WORK 



6110. WORK, Field for. Dr. Chalmers once 
said to Dr. Guthrie, as they stood together looking 
over the George IV. Bridge, Edinburgh, " A beauti- 
ful field, sir ; a beautiful field." The reference was 
to the opportunity afforded by the necessitous con- 
dition of the district they surveyed for Christian and 
philanthropic work. — Dr. Sinclair Paterson. 

6111. WORK, Finishing of. The dawn broke 
on another sleepless night, but again the old man 
called his scholars around him and bade them write. 
" There is still a chapter wanting " (in his translation 
of St. John), said the scribe, "and it is hard for 
thee to question thyself any longer." " It is easily 
done," said Bede ; "take thy pen and write 
quickly." Amid tears and farewells the day wore 
on to eventide. "There is yet one sentence un- 
written, dear master," said the youth. "Write it 
quickly," said the dying man. " It is finished 
now, " said the boy. " You speak truth," said Bede ; 
"all is finished now " Placed on the pavement, his 
head in his scholar's arms, he chanted the solemn 
" Glory to God," and as it closed he quietly passed 
away. 

6112. WORK, Joy in. Michael Angelo, when 
engaged upon work which brought him fame, had 
to go to the quarries to select the marble, and spent 
several months in the most dreary and solitary 
employment. So in the work in which we are 
engaged we may need seasons of hard and difficult 
and solitary labour. But how wonderfully are we 
sustained ! Then work becomes a joy. The most 
difficult employment for the Master is performed 
with a great deal of interest. Work is not only a 
joy, but we become anxious to do all we can to 
complete, if possible, what seems to be our part in 
the work of life. It is related of Nordheimer that 
he foresaw his death, and calculating pretty well 
when it would come, gave double recitations as long 
as he could sit up, so that his class might lose 
nothing. Hannah More commenced an enterprise 
in her old age, and thus wrote to Wilberforce : — 
" For the night cometh; and it is a comfort to think 
that though I may be dust and ashes in a few weeks, 
yet by that time this business will be in actual 
motion." — R. H. Williams. 

6113. WORK, Love of. "Mr. Newton is very 
feeble," writes Mr. Bull ; " had great difficulty to 
get out of the coach. I was obliged to lift him with 
all my strength." The good man was strong in his 
opinion that he was as capable of preaching as 
ever, and defended his position with some warmth. 
Cecil ventured to say, "Might it not be best to 
consider your work as done, and to stop before 
you evidently discover you can speak no longer ? " 
"/ cannot stop,'" said the veteran, raising his voice. 
" What ! Shall the old African blasphemer stop while 
he can speak ? " "A prisoner at home," he told a 
friend, " I am like a person going on a journey in 
a stage-coach, who expects its arrival every hour, 
and is frequently looking out of the window for it." 
" My memory is nearly gone, but I remember two 
things — that I am a great sinner, and that Christ is 
a great Saviour." — Dr. Stoughton. 

6114. WORK, Love of. Mr. Benjamin, the 
United States Minister in Persia, happening to 
remark to an artist he was employing at Teheran 
in doing some gilding, that he was giving more care 
than the money agreed upon would repay, received 



the noble reply, " 1 do not work for money alone ; I 
work because I love my profession." 

6115. WORK, Love of. Richard Burke, being 
found in a reverie shortly after an extraordinary 
display of powers in Parliament by his brother 
Edmund, was questioned by a friend as to the cause. 
He replied, "I have been wondering how Ned has 
contrived to monopolise all the talents of the family ; 
but then, again, I remember when we were at play 
he was always at work." 

6116. WORK, Love of. I believe that it is not 
generally known how the late Mr. Charles Reade 
lost the first joint of his right-hand forefinger, and 
as I was an eye-witness of the affair, I can speak 
with authority upon the subject. It was just when 
Mr. Reade's works were beginning to attract atten- 
tion that he visited the Zoological Gardens. It was 
on a Saturday afternoon, and the gardens were 
crowded. Mr. Reade was feeding a large black 
bear with a piece of bun, when he incautiously 
allowed the animal not only to take the bun, but 
the top of his finger also. The novelist's conster- 
nation was very remarkable. It appeared to flash 
upon him instantly that it was the forefinger of 
his writing hand that he had lost, and despite the 
pain from which he was suffering, his only exclama- 
tion was, " Oh, what shall I do ? what shall I do ? 
I am a literary man ! " Mr. Reade's man-servant 
rushed about the gardens shouting, "Is there a 
doctor here ? " and one having been found, Mr. 
Reade's finger was examined, and it was pronounced 
necessary for the finger to be amputated at the first 
joint. Mr. Reade was taken to the St. George's 
Hospital, where the operation was performed. 
Although I was quite young at the time, I can 
remember distinctly the expression of intense relief 
which appeared on the novelist's countenance when 
told that upon his finger healing it would not affect 
his being able to write, his literary work being evi- 
dently uppermost in his mind. — W. H. 0. 

6117. WORK, never finished here. We once 
heard the preaching of Rev. Christopher Anderson, 
of Edinburgh, author of the " Annals of the English 
Bible," and other works. Although the whole ser- 
mon was deeply interesting, we cannot now recall 
but one thing in it, and that was a striking saying 
of the eminent and excellent Andrew Fuller which 
Mr. Anderson gave, as spoken by Mr. Fuller to 
himself. " Ah, dear brother," said that man of God, 
" there was never but one being in this world who 
could say when he died, 'It is finished /' We have 
to leave all our work unfinished. But we must 
work on and do what we can while the day lasts, 
and then we shall know all." — Dr. Gheever. 

6118. WORK, our true honour. To him (Bishop 
Crowther, the first black bishop) my father said, " If 
a man desire the office of a bishop, what saith the 
Word of God that he desireth ? — a large income ? — a 
palace ?— to be called ' my lord ? ' No ! he desireth 
a good work. Work for Christ is the true honour 
of the bishop." — Miss Marsh. 

6119. WORK, Ready for. Brutus, visiting Liga- 
rius, found him in, and said, "What! sick, Ligarius?" 
"No, Brutus," said he ; "if thou hast any noble enter- 
prise in hand I am well." — Spurgeon. 

6120. WORK, recognised after long years. An 

Italian made a chime of bells for his native village. 



WORK 



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WORKS 



So sweet was the chime that he took up his abode 
near it. After a while war came. The Italian was 
taken into exile. The bells were captured, and were 
also taken away. Years passed on. One day the 
Italian exile, in a row-boat, is being rowed up the 
River Shannon toward the city of Limerick, Ireland. 
As he comes near the wharf the cathedral tower 
strikes the chime ; and lo ! it was the same old chime 
of bells that had so, in other days, enchanted him. 
He recognised them in a moment. His emotions 
were too great for human endurance. He folded 
his arms and lay back in the boat. The rowers put 
down their oars and tried to resuscitate him. His 
face was toward the tower. But he was gone. His 
soul had gone out in the raptures of that hour. — 
Tcdmage. 

6121. WORK, Review of. " The Lord rejoices 
in His works." What a wonderful sentence that 
is ! That man must have been inspired when he 
said that God rested from his labours, and looked 
upon His works and pronounced them good. Of 
all joys, that is the grandest and sublimest, to 
review one's own work and pronounce it good. 
There is no passage in English much more beautiful 
than that which describes the author of that great 
work on " Falling Rome " (Gibbon) when he had just 
come to the conclusion of his task. Walking there 
under the trees of Lausanne, he, like a true artist, 
drew back and admired his finished work. And he 
was right. For there are times when a man may 
look upon his work and say, "That is genius!" 
When Swift was beginning to doat he took down 
from a shelf one of his own works, and'exclaimed, 
" What a genius I must have had when I did that ! " 
— George Dawson. 

6122. WORK, should be begun early. In the 

city of Basle, Switzerland, it was the custom to 
have all the clocks of the city an hour ahead of time, 
for the following reason : — Once an enemy was 
moving upon the city, and their stratagem was to 
take the city at twelve o'clock at noon ; but the 
cathedral clock, by mistake, struck one instead of 
twelve ; and so the enemy thought that they were 
too late to carry out the stratagem, and gave up the 
assault, and the city was saved ; and it was arranged 
for many years that the clock struck one when it 
was twelve, and twelve when it was eleven. O 
man and woman of God, engage in Christian work 
— set your clocks on, if you want to save the city ! 
Better get to your work too early than come too 
late. The King's business requires haste. 

6123. WORK, The will to. Karamsin, the 
Russian traveller, having witnessed Lavater's dili- 
gence in study, visiting the sick, and relieving the 
poor, greatly surprised at his fortitude and activity, 
said to him, " Whence have you so much strength 
of mind and power of endurance?" "My friend," 
replied he, " man rarely wants the power to work 
when he possesses the wili," — Whitecross. 

6124. WORKING, and trusting. A man said to 
me last week, "When I go to bed at night I say 
to myself, ' I have done the best I knew how all day, 
and I leave the rest with God.' " Brave man ! That 
is the meaning of " Cast all your care upon the Lord, 
for He careth for you." — Beecher. 

6125. WORKING classes, and public worship. 

The question is often asked, " How shall we get our 



working classes to attend public worship ? " The 
answer may be supplied by an incident of my boj 7 - 
hood. On the mantelshelf of my grandmother's 
best parlour, among other marvels, was an apple in 
a phial. It quite filled up the body of the bottle, 
and my wondering inquiry was, "How could it 
have been got into its place ? " By stealth I climbed 
a chair to see if the bottom would unscrew, or if 
there had been a join in the glass throughout the 
length of the phial. I was satisfied by careful obser- 
vation that neither of these theories could be sup- 
ported, and the apple remained to me an enigma 
and a mystery. But as it was said of that other 
wonder, the source of the Nile — 

" Nature well known no mystery remains " — 

so was it here. Walking in the garden, I saw a 
phial placed on a tree bearing within it a tiny apple, 
which was growing within the crystal ; now I saw 
it all ; the apple was put into the bottle while it 
was little, and it grew there. Just so must we 
catch the little men and women who swarm our 
streets — we call them boys and girls — and introduce 
them within the influence of the Church, for, alas ! 
it is hard indeed to reach them when they have 
ripened in carelessness and sin.— Spurgeon. 

6126. WORKING, to the last. Believing that 
he (Cromwell) may not survive, as he had expected, 
in calm intervals he will now do the business of the 
State. He is in a fast-consuming ague-fever ; but 
the heart is stout within the shivering body, and 
he declares, " A governor ought to die icorking." . . . 
There is something offered him to drink, that he 
may sleep. He replies to it saying, " A governor 
ought to die waking." — Frederic Myers, M.A. 

6127. WORKS, and prayer. A white squall 
caught a party of tourists moving across a lake in 
Scotland, and threatened to capsize the boat. When 
it seemed that the crisis was really come'the largest 
and strongest man in the party, in a state of intense 
fear, said, "Let us pray." "No, no, my man," 
shouted the bluff old boatman ; " Ut the little man 
pray. You take an oar." — Nonconformist. 

6128. WORKS, and prayer. A deacon living in 
a Berkshire town was requested to give his prayers 
in behalf of a poor man with a large family who 
had broken his leg. " I can't stop now to pray," 
said the deacon (who was picking and barrelling his 
early apples for the city market) ; " but you can go 
down into the cellar and get some corned beef, salt- 
pork, potatoes, and butter ; that's the best I can 
do."— Henry T. Williams. 

6129. WORKS, cannot save. Doubtless many 
a one wrought upon the ark who yet was not saved 
in the ark. Our outward works cannot save us 
without our faith. We may help to save others and 
perish ourselves. — Bishop Hall. 

6130. WORKS, do not win salvation. Guthrie 
tells that when John Knox was dying he had a 
great fight and struggle. For it was suggested t<> 
the old lion-hearted champion, who had bearded 
proud nobles and princes, and had preached on 
though a loaded musket was levelled at his head, 
that he had done so much, been a standard-bearer 
of the Reformation, the most thorough of all the 
reformers, a bold confessor, a distinguished sufferer, 
the foremost man of his time and country, that surely 
he had deserved and purchased the crown of life. 



WORKS 



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WORLD 



The old self-reliance came to the aid of the sug- 
gestion, and he fought in agony the live-long night 
to conquer himself and honour Jesus only. He 
emerged triumphantly, saying, " The word is true : 
' I do not this for your sakes, but for mine holy 
name's sake.' 'Not by works of righteousness which 
we have done, but according to His mercy He hath 
saved us.' " — W. Hope Davison. 

6131. WORKS, God's, Support of. As I was 

at my window I saw the stars, and the sky, and 
that vast and magnificent firmament in which the 
Lord has placed them. / could nowhere discover the 
columns on which the Master has supported this 
immense vault, and yet the heavens did not fall. 
... I beheld thick clouds hanging above us like a 
vast sea. I could neither perceive ground on which 
they reposed nor cords by which they were sus- 
pended, and yet they did not fall upon us, but 
saluted us rapidly and fled away. — Luther {to Chan- 
cellor Briick). 

6132. WORKS, not to be relied upon in death. 

He (Baxter on his death-bed) said, "God may 
justly condemn me for the best duty I ever did ; 
and all my hopes are from the free mercy of God in 
Christ." He had often said before, "I can more 
readily believe that God will forgive me than I can 
forgive myself. After a slumber he waked, saying, 
" I shall rest from my labours." A minister present 
said, " And your works will follow you. " He replied, 
"No works; / will leave out works, if God will 
grant me the other." When a friend comforted 
him with the remembrance of the good many had 
received from his writings, he replied, " 1 was but 
a pen in God's hand, and what praise is due to a 
pen ! "— Rev. J. C. Rylc, A.B. 

6133. WORKS, self-condemned. Charles Lamb 
once wrote a play for the stage. It was a very 
poor play, and he went to see it enacted. The 
whole audience condemned the play, but the loudest 
hissing came from the gallery where Charles Lamb 
sat, and the audience looked up and saw that it 
was the author of the play who was hissing his own 
production. — Talmage. 

6134. WORKS, should correspond with our 
words. A venerable and especially beloved friend, 
who relieved the vacant hours of a superannuated 
ministry with the cultivation of grapes, announced 
as his text, at the Bethel, " I am the true vine," 
and began by saying, " There ai-e some vines that 
will not bear good grapes." " That's so ! " breaks 
in Father Taylor ; "you sold me one of that sort." 
— Life of Father Taylor. 

6135. WORKS, viewed in the light of eternity. 

Garrick, the actor, and Whitefield, the preacher, 
were cotemporaries — were friends and admirers. 
Garrick said he would give a thousand guineas for 
the capacity to use the exclamation " Oh ! " as George 
Whitefield used it. The triumph of the one was in 
Drury Lane Theatre ; the triumph of the other was 
on Moorfields Common, where thousands of souls 
under his ministry cried out for God. From the 
door of eternity, which man has the pleasanter 
retrospect ? — Talmage. 

6136. WORLD, and desire. The world with 
fiendish malignity imitates the cruel torture prac- 
tised upon the rebel Hugh Macdonald (mentioned 
by Dr. Johnson in his tour to the Hebrides), who 



was served with a plentiful meal of salt provisions, 
and when he was parched with thirst, and earnestly 
entreated for water, was tantalised by a cup being 
let down to him in his dungeon, which, on lifting 
the cover, he found to be empty. 

6137. WORLD, and its geological growth. I 

last passed through this wondrous gallery (the 
geological department of the British Museum), and 
a group of intelligent mechanics, fresh from some 
manufacturing town of the Midland Counties, were 
sauntering on through its chambers, immediately 
before me. They stood amazed beneath the dragons 
of the Oolite and Lias ; and with more than the 
admiration and wonder of the disciples of old when 
contemplating the huge stones of the Temple, they 
turned to say, in almost the old words, "Lo! 
master, what manner of great beasts are these ? " 
" These are," I reply, " the sea monsters and 
creeping things of the second great period of organic 
existence." The reply seemed satisfactory, and we 
passed on together to the terminal apartments of 
the range appropriated to the Tertiary organisms ; 
and there, before the enormous mammals, the 
mechanics again stood in wonder, and turned to 
inquire. Anticipating the query, I said, " And 
these are the huge beasts of the earth and the cattle 
of the third great period of organic existence ; and 
yonder, in the same apartment, you see, but at its 
farther end, is the famous fossil man of Guadaloupe, 
locked up by the petrifactive agencies in a slab of 
limestone." — Hugh Miller. 

6138. WORLD, and the soul. Gosse, ki his 
"Romance of Natural History," tells us of certain 
animals which inhabit the coral reefs. So long as 
they keep the passage to the surface clear, they are 
safe ; but this neglected, the animal finds the coral 
has grown around it and enclosed it in a living 
tomb. And so it is with the life of the soul of man 
here upon earth. The world is around us every- 
where ; the danger is when we let it grow between 
our souls and God. — B. 

6139. WORLD, Beautiful after all. "It's a 
beautiful world ; and since I have been lying here 
(on his death-bed) I have thought of it more and 
more ; it is not so bad, even humanly speaking, as 
people would make it out. I have had some happy 
days while I lived in it. and I could have wished 
to stay a little longer. But it is all for the best, and 
we shall all meet in a better world." — Hood. 

6140. WORLD, Beauty of. William Blake, the 
poet, painter, and mystic, said to a lovely girl, 
stroking her head, "May God make this world to 
you, m} T child, as beautiful as it has been to me." 

6141. WORLD, Called to leave. Cardinal Maza- 
rin, in the very zenith of his power, and just when 
his ambition seemed to have grasped all that it could 
desire, was told by Guenard, his physician, that he 
had only two months longer to live. A few days 
after, he was observed to drag himself in his night 
cap and gown along the gallery of his palace, and 
to mutter, as he looked at the splendid collection of 
pictures his wealth had amassed, " Must I quit all 
these ?" Perceiving Brienne, his attendant, from 
whom the account is derived, he broke out, " Look 
at that Corregio ! — this Venus of Titian ! — that 
matchless Deluge of Caracci ! Ah, my friend, I 
must quit them all ! Farewell, dear pictures, that 
I loved so dearly, and that have cost me so much ! " 



WORLD 

At another time, whilst in his easy-chair, he was 
heard to murmur, " Guenard has said it — Guenard 
has said it." One of his last amusements was cards, 
which were held for him by another, as his enfeebled 
hands refused to perform their office. When the 
time of his death drew near he became most rest- 
less and uueasy, and was heard to say, with tears, 
*' O my poor soul ! what will become of thee ? 
Whither wilt thou go ? " To the Queen-Dowager of 
France he said, " Madam, your favours have undone 
me ; were I to live again, I would be a monk rather 
than a courtier." — Life's Last Hours. 

6142. WORLD, cannot give peace. There was 
one living who, scarcely in a figure, might be said 
to have the whole world. The Roman Emperor 
Tiberius was at that moment infinitely the most 
powerful of living men, the absolute, undisputed, 
deified ruler of all that was fairest and richest in the 
kingdoms of the earth. There was no control to his 
power, no limit to his wealth, no restraint upon his 
pleasures. And, to yield himself still more unre- 
servedly to the boundless self-gratification of a 
voluptuous luxury, not long after this time he chose 
for himself a home on one of the loveliest spots on 
the earth's surface, under the shadow of the slum- 
bering volcano, upon an enchanting islet in one 
of the most softly delicious climates of the world. 
What came of it all ? He was, as Pliny calls him, 
** Tristissimus ut constat hominum" confessedly the 
most gloomy of mankind. And there, from this 
home of his hidden infamies, from this island where, 
on a scale so splendid, he had tried the experiment 
of what happiness can be achieved by pressing the 
world's most absolute authority and the world's 
guiltiest indulgences into the service of an exclu- 
sively selfish life, he wrote to his servile and cor- 
rupted senate, "What to write to you, conscript 
fathers, or how to write, or what not to write, may all 
the gods and goddesses destroy me, vjorse than L feel 
that they are daily destroying me, if I know." Rarely 
has there been vouchsafed to the world a more over- 
whelming proof that its richest gifts are but " fairy 
gold that turns to dust and dross." — Farrar. 

6143. WORLD, Conceptions of. The Atlantic 
Ocean burst upon the sight of the astonished Mako- 
lolo, who beheld the boundless horizon with feelings 
of awe. As they imagined that the earth was a 
great extended plain, they remarked afterwards, 
" We marched along with our father, believing what 
the ancients had always told us was true, that the 
world has no end ; but all at once the world said to 
us, ' I am finished ; there is no more of me ! ' " — Life 
of Livingstone. 

6144. WORLD, Dead to. The Rev. B. Clough 
(in furnishing an account of the conduct of Dr. Coke, 
after he had engaged in the Asiatic mission, on his 
voyage to enter on which he died) relates that on 
one occasion he presented to the doctor a paper not 
immediately connected with that object, which, how- 
e\-er, he wished him to read. But such was his 
entire devotion to the one object of his pursuit, that 
he only replied, " Brother, I beg your pardon, but 
excuse me ; I am dead to all things hut Asia" 

6145. WORLD, Dead to. St. Bernard, in illus- 
tration of the desire of our Lord to indicate that 
the spiritual life must not be disturbed by earthly 
relationships, tells a striking story of a hermit who, 
on being consulted by his brother, referred him to 



WORLD 

the advice of another brother who had died some 
time before. "But he is dead," said the other, 
with surprise. " So am I also," replied the hermit. 
— Canon Farrar. 

6146. WORLD, for Christ. In an engagement 
some of Wellington's officers said of a certain strong- 
hold, "It cannot be taken." " Cannot 1" replied 
the Iron Duke. Turning to the instructions which 
he had given, he found it ordered that that point 
be taken. " It can be taken," he firmly said, " for 
it is in my Order-book ! " Because it is in our 
"Order-book" to hold, occupy, and possess this 
world for Christ, we mean to do it. 

6147. WORLD, Frivolity of. When Bonaparte 
put the Duke d'Enghien to death all Paris felt so 
much horror at the event that the throne of the 
tyrant trembled under him. A counter-revolution 
was expected, and would most probably have taken 
place had not Bonaparte ordered a new ballet to 
be brought out at the Opera. The subject he 
pitched on was "Ossian, or the Bards." It is still 
recollected in Paris as perhaps the grandest spectacle 
that had ever been exhibited there. The conse- 
quence was, that the murder of the Duke d'Enghien 
was totally forgotten, and nothing but the new ballet 
was talked of. 

6148. WORLD, Future of. I do not know 
whether any of my hearers have ever gone up from 
Riffelburg to Gorner Grat, in the High Alps, to 
behold the sun rise. Every mountain catches the 
light according to the height which the upheaving 
forces that God set in motion have given it. First 
the point of Monte Rosa is kissed by the morning 
beams, blushes for a moment, and forthwith stands 
clear in the light. Then the Bretthorn, and the 
dome of Mischabel, and the Matterhorn, and twenty 
other grand mountains, embracing the distant J ung 
Frau, receive each in its turn the gladdening rays, 
bask each for a brief space, and then remain bathed 
in sunlight. Meanwhile the valleys between lie 
down dark and dismal as death. But the light 
which has risen is the light of the morning ; and 
these shadows are even now lessening, and we are 
sure they will soon altogether vanish. Such is the 
hopeful vieiu 1 take of our icorld. " Darkness covered 
the earth, and gross darkness the people ; but God's 
light hath broken forth in the morning, and to 
them who sat in darkness a great light has arisen." 
Already I see favoured spots illuminated by it ; 
Great Britain and her spreading colonies, and 
Prussia extending her influence, and the United 
States, with her broad territory and her rapidly 
increasing population, stand in the light ; and I see, 
not twenty, but a hundred points of light, striking 
up in our scattered mission stations, in old conti- 
nents and secluded isles and barren deserts, accord- 
ing as God's grace and man's heaven-kindled love 
have favoured them. And much as I was enrap- 
tured with that grand Alpine scene, and shouted 
irrepressibly as I surveyed it, I am still more 
elevated, and I feel as if I could cry aloud for joy, 
when I hear of light advancing from point to point, 
and penetrating deeper and deeper into the dark- 
ness which we are sure is at last to be dispelled, to 
allow our earth to stand clear in the light of the 
Sun of Righteousness. — M'Cosh. 

6149. WORLD, history of man's struggles. If 
the earth could give up her secrets our whole globe 

2 S 



( 6 4 I ) 



WORLD 



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WORLD 



would appear a Westminster Abbey laid flat. What 
tears have been shed in secrecy about the three 
corner trees of earth — the tree of life, the tree of 
knowledge, and the tree of freedom — shed, but 
never reckoned ! — Jean Paul Richter. 

6150. WORLD, how to be conquered for Christ. 

I was telling my congregation the other evening 
the story of an American who declared he could 
light the whole British army ; and when he was 
asked how he could draw so long a bow as that he 
said, "Why, this is what I would do. I know I 
am the best swordsman in the world, so I will go 
and challenge one Britisher, and kill him ; then 
take another, and kill 'him. Thus," he said, "I 
only want time enough, and I would kill the 
whole British army." ... If we want to conquer 
the world for the Lord Jesus Christ, rest assured 
we must do it in the Yankee's fashion ; we must take 
men one by one, and these ones must be brought to 
Christ, or otherwise the great mass must remain 
untouched. — Spurgeon. 

6151. WORLD, Image of. The traveller in the 
Arabian desert often sees a wonderful sight. A 
fair landscape, or a noble castle, or a great city 
seems suddenly to rise out of the sand before his 
eyes, and then, having lasted for half an hour, to 
pass utterly away. The mists exhaling from the 
heated sand had produced this vision. It is a 
splendid delusion ; and only those who have seen 
it can believe how real as well as how beautiful it 
appears. Yet while he is still gazing and admiring 
the exquisite scene is gone. So " the world passeth 
away and the lust thereof." Its beauty fades, its 
glory departs, leaving the poor soul that trusted in 
it without a home and without a hope. 

6152. WORLD, In, but not of. Though he (Sir 
Thomas More) lived so much in the world and at 
court, yet his heart was kept unworldly by the 
singular virtue of his private life. If he enter- 
tained his equals freely, he also frequently invited 
the poor to dine and to sup with him ; the more he 
was in the king's palace, the more he resorted to 
the cottages of the poor ; when he added to his 
house a library, he provided also a house near his 
own for the comfort of his aged neighbours ; and 
when most involved in worldly business he built 
himself a chapel. He never entered upon any fresh 
public employment without an act of devotion and 
a participation of the Lord's Supper — trusting, as 
he said, more to the grace of God thus derived than 
to his own wit; and so long as his father lived he 
never sat upon his judgment-seat — that seat was 
the Lord Chancellor's — without asking his blessing 
upon his knees. — Frederic Myers, M.A. 

6153. WORLD, in God's hands. We all need 
to remember again and again Luther's advice to 
Melanchthon when he was too solicitous about 
church affairs in his age — " Philip Melanchthon 
would not do well to attempt the government of this 
world any longer." And that passing meditation 
which we have on record of the Emperor Maxi- 
milian was very good : — " eternal Lord God, if 
Thou Thyself shouldst not be watchful, how ill 
would it be with Thy world, which is now governed 
by me, a miserable hunter, and by this drunken 
and wicked Pope Julius ! " — Paxton Hood. 

' 6151. WORLD, Isolated from, for Christ's sake. 



When a lecturer on electricity wants to show an 
example of a human body surcharged with his fire, 
he places a person on a stool with glass legs. This 
glass serves to isolate him from the earth, because 
it will not conduct the fire— the electric fluid. Were 
it not for this, however much might be poured into 
his frame, it would be carried away by the earth ; 
but when thus isolated from it he retains all that 
enters him. You see no fire, you hear no fire ; but 
you are told that it is pouring into him. Presently 
you are challenged to the proof — asked to come 
near, and hold your hand close to his person. When 
you do so a spark of fire shoots out towards you. 
If thou, then, wouldst have thy soul surcharged 
with the fire of God, so that those who come nigh 
to thee shall feel some mysterious influence pro- 
ceeding out from thee, thou must draw nigh to the 
source of that fire, to the throne of God and of the 
Lamb, and shut thyself out from the world — that cold 
world, which so swiftly steals our fire away. — Rev. 
Wm. Arthur. 

6155. WORLD, its instability. Queen Eliza- 
beth once said to a courtier, " They pass best over 
the world who trip over it quickly ; for it is but a 
bog ; if we stop we sink." 

6156. WORLD, Love of. Dr. Justus Jonas told 
Dr. Martin Luther of a noble and powerful Misnian 
who above all things occupied himself in amassing 
gold and silver, and was so buried in darkness that 
he gave no heed to the five books of Moses, and had 
even said to Duke John Frederic, who was discours- 
ing with him upon the gospel, " Sir, the gospel pays 
no interest." " Have you no grains ? " interposed 
Luther ; and then told this fable : — "A lion, mak- 
ing a great feast, invited all the beasts, and with 
them some swine. When all manner of dainties 
were set before the guests, the swine asked, ' Have 
you no grains ? ' " " Even so," continued the Doctor, 
" even so, in these days, it is with our epicureans ; 
we preachers set before them, in our churches, the 
most dainty and costly dishes, as everlasting salva- 
tion, the remission of sins, and God's grace ; but 
they, like swine, turn up their snouts, and ask for 
guilders : offer a cow nutmeg, and she will reject 
it for old hay. This reminds me of the answer of 
certain parishioners to their minister, Ambrose R. 
He had been earnestly exhorting them to come and 
listen to the Word of God. ' Well,' said they, ' if 
you will tap a good barrel of beer for us we'll come 
with all our hearts and hear you.' The gospel at 
Wittenberg is like unto the rain which, falling upon 
a river, produces little effect ; but descending upon 
a dry, thirsty soil, renders it fertile." — Luther's 
Table Talk. 

6157. WORLD, Love of. "God so loved the 
world " — that's you and me. — Baldwin Brown- 

6158. WORLD, Love of. A dervish once went 
into a confectioner's shop. The confectioner, to 
honour him, poured some honey into a dish before 
him. Immediately a swarm of flies settled, as was 
their wont, upon the honey ; some upon the edge of 
the dish, but the greater number in the middle. 
The confectioner then took up a whisk to drive them 
off, when those upon the side flew away with ease, 
but the others were prevented from rising, the 
honey clinging to their wings, and were involved 
in ruin. The dervish noticed this, and remarked, 
"That honey. dish is like the world, and the honey 



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WORLD 



like its pleasures. Those who enjoy them with 
moderation and contentment, when the whisk of 
death approaches, not having their hearts filled with 
the love of them, can with ease escape its snare ; 
while all who, like the foolish flies, have given 
themselves wholly to their sweetness will meet with 
destruction." — From the Hindustani. 

6159. WORLD, not complete. It has been 
claimed by some that they could have made a better 
universe. An audacious critic has asserted that he 
could have done this very thing, made a better 
world, as La Place said he could have constructed 
a better planetary system. When asked how he 
would alter the present order he replied, " I should 
make health catching instead of disease" — a very 
bright answer, but its wit is not so great as its 
apparent wisdom. — Theodore T. Munger. 

6160. WORLD, not to be unnoticed by man. 

An artificer takes it ill if, when he hath finished 
some curious piece of work and set it forth to be 
seen, as Apelles was wont to do, men slight it and 
take no notice of his handiwork. And is there not 
a woe to such stupid persons as "regard not the 
work of the Lord, neither consider the operation of 
His hands ? " " Asino quispiam narrabatfabulam, at 
ille movebat aures " is a proverb among the Greeks. 
Christ was by at the creation, and rejoiced ; angels 
also were at the doing of a great deal, and were rapt 
with admiration. Shall they shout for joy and we 
be silent ? — Trapp. 

6161. WORLD, Opinions of, how obtained. Billy 
Bray, the Cornish preacher, was once amongst a 
number of people who were saying hard things about 
the world, and they appealed to him for his testi- 
mony. Billy did not care to answer, and quietly 
said, "I doon't noo much aboot it, friends." Thk 
was not considered satisfactory, and they pressed 
the quaint and joyous man of God for further words. 
4 "Praise the Lord," said Billy ; "it's true I doon't 
noo much aboot it. I ain't a-ben a-down there this 
twelve years." The old man lived in the presence 
of the King. 

6162. WORLD, Pleasures of, short-lived. The 

Persians, when they obtained a victory, selected the 
noblest slave and made him king for three days ; 
clothed him with royal robes and ministered to him 
all the pleasures he could choose ; but at the end of 
all he was to die as a sacrifice to mirth and folly. 
So the peasures of the world are short-lived. — 
Buck. 

6163. WORLD, Providential government of. 

I happened to remark to a stranger who was sit- 
ting next me at a table d'hd'te at Rudolstadt, in 
Thuringia, that I feared the rains must have been 
doing a great deal of mischief. He turned out to 
be a scientific man from Berlin, and replied, "I 
should think they were much needed to replenish 
the springs, after three years of drought." I immedi- 
ately felt that I had made an idle and thoughtless 
speech. — Sir Charles Lyell (to Kingsley). 

6164. WORLD, Regard of. Francis the First 
was accustomed to say, that when the nobles of his 
kingdom came to court they were received by the 
world as so many little kings ; that the day after 
they were only beheld as so many princes ; but on 
the third day they were merely considered as bo 



many gentlemen, and were confounded among the 
crowd of courtiers. — /. U Israeli. 

6165. WORLD, Rule of. The noble authoress of 
the "New and Heavenly Horizons" tells us, in one 
of her later books, how that one day she found a lamb 
lying in bleating helplessness by the dusty roadside, 
while the shepherd and the other sheep were already 
some distance in advance. She had compassion on 
the poor animal, and carried it with her until she 
overtook the flock. The mother ewe had all along 
been answering the bleatings of her offspring, and 
now turned eagerly to receive it ; but the shepherd 
rudely drove her back. " It can't keep up," he 
said, "and must be left behind." Such is the 
world's hard rule. 

6166. WORLD, to be conquered. Crates threw 
his gold into the sea, saying, " / will destroy thee, 
lest thou destroy me I " If men do not put the love 
of the world to death, the love of the world will 
put them to death. — Venning. 

6167. WORLD, Upward progress in. The work 
of redemption may, I repeat, be the work of God's 
Sabbath-day. What I ask, viewed as a whole, is 
the prominent characteristic of geologic history, or 
of that corresponding history of creation which 
forms the grandly fashioned vestibule of the sacred 
volume ? Of both alike the leading characteristic is 
progress. In both alike do we find an upward 
progress from dead matter to the humbler forms 
of vitality, and from thence to the higher. . . . 
The creative fiat went forth, and dead matter came 
into existence. The creative fiat went forth, and 
plants, with the lower animal forms, came into 
existence. The creative fiat went forth, and the 
mammiferous animals — cattle and beasts of the 
earth — came into existence. And finally, last in 
the series, the creative fiat went forth, and respon- 
sible, immortal man came into existence. . . . 
The long-ascending line from dead matter to man 
has been a progress Godwards, not an asymptotical 
progress, but destined from the beginning to furnish 
a point of union ; — and occupying that point as true 
God and true man, Creator and created, we recognise 
the adorable Monarch of all the Future ! — Hugh 
Miller. 

6168. WORLD, Vastness of. A student of 
Erfurt, desiring to see Nuremberg, departed with 
a friend on a journey thither. Before they had 
walked half a mile he asked his companion whether 
they should soon get to Nuremberg, and was an- 
swered, "'Tis scarce likely, since we have only 
just left Erfurt." Having repeated the question 
another half mile farther on, and getting the same 
answer, he said, "Let's give up the journey, and 
go back, since the world is so vast ! " — Luther's 
Table Talk. 

6169. WORLD, wide enough for all. A drummer 
who formed one of Whitefield's open-air congre- 
gation determined to drown the preacher's voice by 
beating his drum violently. Whitefield attempted 
to hold his own, and raised his voice to a very high 
pitch ; but all to no purpose. He then addressed 
the drummer personally in a happy speech. 
"Friend," he said, "you and I serve the two 
greatest masters existing, but in different callings 
— you beat up volunteers for King George, and I 
for the Lord Jesus. Let us not interrupt each 
other. The world is wide enough for both, and we 



WORLD 



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WORLDLINGS 



may get recruits in abundance." — Gledstone's Life 
of Whitefield. 

6170. WORLD, without Christians. An infidel 
young lawyer, going to the West to settle for life, 
made it his boast that he " would locate in some 
place where there were no churches, Sunday-schools, 
or Bibles." He found a place which substantially 
met his conditions. But before the year was out 
he wrote to a former classmate, a young minister, 
begging him to come out and bring plenty of Bibles, 
and begin preaching, and start a Sunday-school, for, 
he said, he had " become convinced that a place 
without Christians, and Sabbaths, and churches, 
and Bibles was too much like hell for any living man 
to stay in" 

6171. WORLDLINESS, Attractions of. Nearly 
all can recall that favourite fiction of their childhood, 
the voyage of Sindbad the sailor into the Indian 
Sea. They will remember that magnetic rock that 
rose from the surface of the placid waters. Silently 
Sindbad's vessel was attracted towards it ; silently 
the bolts were drawn out of the ship's side, one by 
one, through the subtle attraction of that magnetic 
rock. And when the fated vessel drew so near that 
every bolt and clamp was unloosed, the whole struc- 
ture of bulwark, mast, and spars tumbled into ruin 
on the sea, and the sleeping sailors awoke to their 
drowning agonies. So stands the magnetic rock of 
worldliness athwart the Christian's path. Its attrac- 
tion is subtle, silent, slow, but fearfully powerful 
on every soul that floats within its range. Under 
its enchanting spell bolt after bolt of good resolu- 
tion, clamp after clamp of Christian obligation, are 
stealthily drawn out. What matters it how long or 
how fair has been the man's profession of religion, 
or how flauntingly the flag of his orthodoxy floats 
from the masthead ? Let sudden temptation smite 
the unbolted professor, and in an hour he is a wreck. 
He cannot hold together in a tempest of trial, he 
cannot go out on any cruise of Christian service, 
because he is no longer held together by a divine 
principle within. It has been drawn out of him 
by that mighty loadstone of attraction, a sinful, 
godless, self-pampering, Christ-rejecting world. — 
Cuyler. 

6172. WORLDLINESS, Danger of, illustrated. 

I once saw a picture of an artist sitting on a rock 
in the ocean, which had been left bare by the 
retreating tide. There he sat, sketching on his 
canvas the beautiful scenery around him, sky and 
wave and sea, all unconscious that the tide had 
turned, had cut him off from the shore, and was 
rapidly covering the rock on which he sat. The 
tempest, the waves, the rising sea were forgotten, 
so absorbed was he in his picture ; nor did he hear 
his friends calling to him from the shore. 

6173. WORLDLINESS, its blinding influence. 

Suppose I were shut up within a round-tower, 
whose massive wall had in some time of trouble 
been pierced here and there for musketry ; suppose, 
further, that by choice or necessity I am whirled 
rapidly and incessantly round its inner circum- 
ference, will I appreciate the beauties of the sur- 
rounding landscape or recognise the features of the 
men who labour in the field below ? I will not ! 
Why ? Are there not openings in the wall which 
I pass at every circuit ? Yes ; but the eye, set for 
objects near, has not time to adjust itself to objects 



at a distance until it has passed the openings ; and 
so the result is the same as if it were a dead wall 
all round. Behold the circle of human life ! of the 
earth, earthy it is, almost throughout its whole 
circumference. A dead wall, very near and very 
thick, obstructs the view. Here and there, on a 
Sabbath or other season of seriousness, a slit is left 
open in its side. Heaven might be seen through 
these ; but, alas ! the eye which is habitually set 
for the earthly cannot, during such momentary 
glimpses, adjust itself to higher things. Unless 
you pause and look steadfastly, you will see neither 
clouds nor sunshine through these openings, or the 
distant sky. So long has the soul looked upon the 
world, and so firmly is the world's picture fixed 
in its eye, that when it is turned for a moment 
heavenward it feels only a quiver of inarticulate 
light, and retains no distinct impression of the 
things that are unseen and eternal. — W. Arnot. 

6174. WORLDLINESS, Motto of. Alexander 
came to Anchiala, built by Sardanapalus. His tomb 
was still to be seen in that city, with this inscrip- 
tion : — " Sardanapalus built Anchiala and Tarsus 
in one day : Go, passenger, eat and drink and rejoice, 
for the rest is nothing" — Little's Historical Lights. 

6175. WORLDLINESS, Reward of. It is said 
the Duke d'Alva starved his prisoners after he had 
given them quarter, saying, "Though I promised 
your lives, I promised not to find you meat." Thus 
in the same manner doth the world deceive its 
votaries in the end. — Buck. 

6176. WORLDLING, State of. A Chinese wife 
was one day seen by a missionary to enter a temple. 
In her hands were some humble offerings, such as 
a twig, or rice, for -propitiating the poor blind deity. 
There he stood, some forty feet high, blackened and 
begrimed with the smoke of incense, for hundreds 
of years. She presented her petition ; she called 
upon the idol to protect and return in safety her 
husband, then on the sea in a storm. A few weeks 
after the missionary was there, and saw the same 
female enter the temple in a rage. She stood be- 
fore the grim idol and cursed it for being so blind, 
so deaf, so helpless as to let her husband perish ! 
Yes, the wailing widow of heathen life only echoed 
the sad complaints of millions in Christian lands. 
They found their hopes and build their plans on 
just such baseless, blind, deaf gods as this humble 
dweller in darkness. The worldling ever prays to 
a god that is deaf and blind ! — Van Doren. 

6177. WORLDLING, when satisfied. " When I 
was a lad," says one, "an old gentleman took some 
trouble to teach me some little knowledge of the 
world. With this view, I remember, he once asked 
me when a man was rich enough. I replied, ' When 
he has a thousand pounds.' He said, 'No.' 'Two 
thousand V 'No.' « Ten thousand ? ' * No.' 
'Twenty thousand?' 'No.' 'A hundred thou- 
sand ? ' which I thought would settle the business ; 
but he still continuing to say, 'No.' I gave it up, 
and confessed I could not tell, but begged he would 
inform me. He gravely said, { When he has a little 
more than he has, and that is never I ' " 

6178. WORLDLINGS, Not at home with. When 
Isocrates, dining with the King of Cyprus, was 
asked why he did not mix in the discourse of the 
company, he replied, " What is seasonable I do not 



WORLDLINGS 



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WORSHIP 



know, and what I know is not seasonable." — Horace 
Smith. 

6179. WORLDLINGS, Treasures of. There is a 
fable of a covetous man who chanced to find his way 
one moonlight night into a fairy's palace. There he 
saw bars, apparently of solid gold, strewed on every 
side ; and he was permitted to take away as many 
as he could carry. In the morning, when the sun 
rose on his imaginary treasure, borne home with 
so much toil, behold ! there was only a bundle of 
sticks, and invisible beings filled the air around 
him with scornful laughter. 

6180. WORLDLY honours, Right estimate of. 

When he (Cato) was asked one day why no statues 
had been erected to him, when Rome was crowded 
with so many others, " I had much rather," said he, 
" people should inquire why I have none than why 
I have any." — Rollin. 

6181. WORLDLY honours, True estimate of. 

One day, when I saw the King (Henry VIII.) walking 
with him for an hour, holding his arm about his neck, 
I rejoiced, and said to Sir Thomas More, how happy 
he was whom the King so familiarly entertained, 
as I had never seen any one before, except Cardinal 
Wolsey. " I thank our Lord, son," said he, " I find 
His Grace my very good lord indeed, and I believe 
he doth as singularly favour me as any other sub- 
ject within this realm ; howbeit, son Roper, I may 
tell thee I have no cause to be proud thereof ; for 
I know that if ray head would tvin him a castle in 
France, it should not fail to go." — Roper. 

6182. WORLDLY pursuits, unsatisfying. The 

children of the Samians insulted Homer, because, 
said they, Homer obstructed the highways of the 
islands by singing poetry before the houses. I am 
not Homer ; but my critics are more severe than 
the Samians. Upon these pages where they reproach 
me for heaping piles of vanity it is not ink you 
read ; no, believe me it is not ; but the sweat of my 
brow. It is not my name I seek to magnify, but 
the pledge of those who have no estate and no exist- 
ence save that name. My name ! — ah ! I know as 
well as you do what that name is worth, and what 
will be its fate. I would, with all my heart (God 
is my witness), that name had never been uttered. 
I would give all that may yet remain to me of life 
if it were entirely buried, with him who bears it, in 
the silence of the tomb — noiselessly borne to the 
graveyard there, forgotten here. Life to me now 
is as nothing worth. What have I now, I pray, to 
regret in life ? Have I not seen all my thoughts 
perish before me ? Do I design again to sing in 
life, with an extinguished voice, strophes which 
would end in sobs ? Have I taste for returning 
into those political struggles which, were they even 
opened again, would no longer recognise my posthu- 
mous accents ? Have I any firm hope in those 
forms of government which the people abandon 
with as much fickleness as they adopted them ? 
Am I so insane as to believe that I shall cast, or 
that I shall sculpture — I alone — in bronze or marble, 
a colossal statue of the human race, when God has 
given, wherewith to do so, but sand and clay to the 
greatest of sculptors ? Of what use is life when one 
can contemplate nothing but the ruins of those 
things which are recorded in his mind ? Happy 
the men who die at their work, struck down by the 
revolutions in which they were engaged. Death is 



I their punishment — ay, but it is their refuge ! — 
Lamartine. 

6183. WORLDLY success, Uncertainty in. Some 
years ago a man wrote : — " I called on a friend, 
a great antiquary, a gentleman always referred to 
in all matters relating to the city of Boston, and 
he told me that in the year 1800 he took a memo- 
randum of every person on Long Wharf ; and that 
in 1840, which is as long as a merchant continues 
in business, only five in one hundred remained. 
They had all in that time failed, or died destitute 
of property.— Talmage. 

6184. WORLDS, more than one inhabited. 

The Creator of the solar system, launched into an 
orbit of immeasurable circuit, and wheeling through 
ether with the velocity of nearly five miles in a 
second (but without inhabitants other than those on 
the earth), may have some resemblance to a mighty 
autocrat, who should establish a railway round the 
coasts of Europe and Asia, and place upon it an 
enormous train of first-class carriages, impelled year 
after year by tremendous steam-power, while there 
was but a philosopher and a culprit in an humble 
van, attended by hundreds of unoccupied carriages 
and empty trucks ! — Sir David Brewster. 

6185. WORSHIP, Attendance at. Mr. Joel Bar- 
low, of Hartford, in New England (author of the 
"Advice to Privileged Orders"), meeting the Rev. 
Mr. Strong, of the same place, one day, asked him 
why he did not publish the set of sermons he had 
so long promised the world. "There is one sub- 
ject," replied Mr. Strong, " I cannot get master of." 
" What is that ? " said Mr. Barlow. "To reconcile 
the profession of the Christian religion with non- 
attendance on public worship." 

6186. WORSHIP, Carelessness about. Camp- 
bell is a good man, a pious man. I am afraid he 
lias not been in the inside of a church for many years, 
but he never passes a church without pulling off his 
hat. This shows that he has good principles. — 
Dr. Johnson. 

6187. WORSHIP, Claims of. The building com- 
mittee of a church called upon a wealthy member 
of the congregation, soliciting a subscription toward 
a new house of worship. The sum he subscribed 
disappointed them, and they told him so, at the 
same time intimating that Mr. Jinks had given 
double the amount. "So he should," said the wily 
gentleman ; " he goes to church twice as much as 
I do." 

6188. WORSHIP, Disturbers of. An American 
divine, being annoyed by some irreligious youths 
in the time of service in church, made a pause, 
and then, addressing himself to the congregation 
generally, said, "Some years ago I learnt a very 
salutary lesson. A young man in my congregation 
misbehaved so seriously that I stopped in the midst 
of my sermon and sharply rebuked him. When I 
went into the vestry afterwards my deacons told 
me I had made a sad mistake, for the young man 
I had been reproving was an idiot. Ever since 
then," continued the preacher, " I have been very 
cautious in rebuking the disturbers of religious 
worship, lest I should commit the same mistake." 
The effect was decisive. — W. Antliff, D.D. 

6189. WORSHIP, Drowsiness in. When we are 



WORSHIP 



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WORSHIP 



drowsy in the worship of God we should pray as a 
good Christian once did, " The Lord deliver me from 
this sleepy devil ! " — Matthew Henry. 

6190. WORSHIP, God and man in. A Greek 
author tells us there was an ancient temple, at the 
entrance of which there was a mirror of such a 
nature that when the worshipper entered it cast 
on him the likeness of the god he worshipped. — 
R. Smith. 

6191. WORSHIP, Ideas of. The Dowager- 
Duchess of Richmond went one Sunday with her 
daughter to the Chapel- Royal at St. James's, but 
being late, they could find no places. After looking 
about some time, and seeing the case was hopeless, 
she said to her daughter, " Come away, Louisa ; 
at any rate, we have done the civil thing." — Raikes* 
Diary. 

6192. WORSHIP, Incongruities in. When I 
was a young friar at Erfurt, and had to go out into 
the villages for puddings and cheeses, I once came 
to a little town where I held Mass. Now, when 
I had put on my vestments and trimmings and 
approached the altar, the clerk or sexton of the 
church began merrily to strike upon the lute the 
Kyri eleison ; whereat I, who scarcely could forbear 
laughing, was constrained to direct and tune my 
Gloria in excelsis, according to his Kyri eleison. — 
Lather. 

6193. WORSHIP, in heathen lands. The Sab- 
bath here (Sandwich Islands) is a most interesting 
day to the Christian and missionary. The number 
of decently dressed heathens who flock to the humble 
temple of the only true God ; the attention and 
seriousness with which many of them listen to the 
words of eternal life, proclaimed in their own lan- 
guage by the ambassadors of Jesus Christ ; the 
praises of Jehovah chanted in this untutored tongue 
necessarily produce a lively and joyful impression 
on the pious mind. Of this I saw a pleasing instance 
only two Sabbaths since. An officer from one of 
the ships in port — a serious young man — spent the 
interval between the English and native services 
with me at the Mission-House. As the congregation 
began to assemble he accompanied me to the door 
of the chapel, intending to take leave when the 
exercises should begin, as he was unacquainted 
with the language, and had been already longer 
from his ship than he designed ; but after standing 
a few minutes, and seeing hundreds of natives 
assembling quietly and seriously from various direc- 
tions, he suddenly exclaimed, while tears glistened 
in his eye, " No I — this is too much ; I cannot go till 
I worship with these heathen / " — Stewart. 

6194 WORSHIP, Necessity of. When Felix, the 
youthful martyr of Abitina, having confessed him- 
self a Christian, was asked whether he had attended 
meetings, he replied, with an explosion of scorn, 
" As if a Christian could live without the Lord's ordi- 
nance. " — Rendall. 

6195. WORSHIP, not forgotten. Dr. Guthrie tells 
of a poor woman who dwelt in one of the darkest 
and most wretched quarters of Edinburgh. Away 
from her native home, and without one earthly 
friend, she had floated there, a stranger in a strange 
land, to sink into the most abject poverty ; her 
condition but one degree better than our Saviour's 
— in common with the fox, she had a hole to lay her 



head in. Yet, although poor and outwardly Wretched, 
she was a child of God, one of the jewels which, if 
sought for, we should sometimes find in dust-heaps. 
With a bashfulness not unnatural, she had shrunk 
from exposing her poverty to the stare of well-robed 
congregations, resorting on Sabbath-days to the 
well — appropriate place — where a pious man was 
wont to preach to ragged outcasts, crying in the 
name of Jesus, "If any man thirst, let him come 
unto me and drink." In ignorance of this, and 
supposing that she was living, like the mass around 
her, in careless neglect of her soul, Dr. Guthrie 
began to warn her ; but she interrupted him, and 
drawing herself up with an air of humble dignity, 
and half offended, said, " Sir, I worship at the well, 
and am sure that if we are true believers in Jesus, 
and love Him, and try to follow Him, we shall never 
be asked at the judgment-day, ' Where did you wor- 
ship ? ' " — Clerical Library. 

6196. WORSHIP, not to be enforced. The 

magistrates (among the New England Puritans) 
insisted on the presence of every man at public 
worship. Roger Williams reprobated the law ; the 
worst statute in the English code was that which 
did but enforce attendance upon the parish church. 
" An unbelieving soul is dead in sin ; " such was his 
argument ; and to force the indifferent from one 
worship to another ' ' was like shifting a dead man 
into several changes of apparel." — Little's Historical 
Lights. 

6197. WORSHIP, Preparing for. When the 
Orientals go to their sacred festivals they always put 
on their best jewels. Not to appear before the gods 
in such a way they consider would be disgraceful to 
themselves and displeasing to the deities. A person 
whose clothes or jewels are indifferent will borrow 
of his richer neighbours ; and nothing is more 
common than to see poor people standing before 
the temples or engaged in sacred ceremonies well 
adorned with jewels. The almost pauper bride or 
bridegroom at a marriage may often be seen decked 
with gems of the most costly kind, which have been 
borrowed for the occasion. It fully accords, there- 
fore, with the idea of what is due at a sacred or 
social feast to be thus adorned in their best attire. 

6198. WORSHIP, Scoffing at. When Peden was 
a prisoner in the Bass, one Sabbath morning, being 
engaged in the public worship of God, a young 
woman came to the chamber-door "mocking with 
loud laughter." He said, "Poor thing ! thou mockest 
and laughest at the worship of God ; but ere long 
God will work such a sudden surprising judgment 
on thee that shall stay thy laughing, and thou shaft 
not escape it." Very shortly thereafter, as she was 
walking upon the rock, there came a blast of wind 
that swept her into the sea, and she was lost. — 
Martyrs of the Bass Rock. 

6199. WORSHIP, under difficulties. It is well 
known that down to the time of the French Revolu- 
tion the Protestants were not tolerated in France. 
An account of them in that country, from the year 
1681 to the present time, is a desideratum in the 
history of the Church of Christ. This gives addi- 
tional value to the following anecdote : — A French 
officer, who was a member of the Reformed Church, 
and who is still living (in 1784), was some years ago 
in quarters at a town in the south of France. He 
lodged in the house of two aged, peaceable persons 



WORSHIPPERS 



( 647 ) 



WRESTLING 



of the Catholic religion. At night, when all the 
family were at rest, the officer strewed the way, 
leading from the house-door up two pairs of stairs, 
to his own room, and the room itself, thick with 
sand. About midnight the communicants assembled. 
They came in one by one, all without shoes, pre- 
serving the utmost silence, while they manifested 
the most fervid devotion. The room and the table 
were made ready for the sacred transaction ; and 
the room was soon filled with this pious people, 
among whom were many persons of rank and afflu- 
ence. With their heads bowed, and the most 
affecting humility and fervency, they entered on the 
instituted service, and not even the softest ivord ivas 
spoken. The pious soldier says it was to him as if 
he was already come into the society of the blessed 
in heaven. — Methodist Magazine, 1812. 

6200. WORSHIPPERS, Finding. Some years 
ago, relates a Christian writer, an excellent Princess 

in Russia met with Mrs. , and after conversing 

with her a short time the Princess said, " Are you 
not an Englishwoman?" She answered, "Yes." 
"Do you ever go to chapel?" "No." "Then 
come along with me," said the Princess ; "step into 
my carriage. I am going, and I will take you 
thither." 

6201. WORTH in the man, not in titles. The 

British Government gave orders that Napoleon 
on his way to St. Helena should be addressed and 
recognised as general, not as emperor. When in- 
formed of this he simply remarked, " They cannot 
prevent me from being myself' 

6202. WORTH, Modesty of. It is a well-known 
fact that cups fashioned of massive silver have not 
the same glittering appearance as plated goods. 
Even vessels of solid gold frequently pale in lustre 
when put side by side with those which are but 
thinly coated with the precious metal. All gold 
does not glitter, and " all is not gold which glitters." 
— Spurgeon. 

6203. WORTH, Modesty of. A row of richly 
gilded pipes, stately and massive, reaching to the 
ceiling, stares majestically down upon us as we 
gather in our place of worship. They seem to say, 
" All the melody and music of the instrument is 
gathered within us, and we are the musical genii 
of the place ; " and when the keys are swept by a 
skilled artist how rich and grand are the tones 
evolved ! They seem to be fairly alive, and our 
souls are stirred to the depths by the harmony. 
Desiring to know their relations to the hidden 
modest reeds, that we could faintly discern in the 
darkened chamber behind, we asked our organist 
what relation did they bear to their unseen com- 
panions, and what was their relative power compared 
with the small pipes. His reply was, "All front 
pipes speak with force and power, but they would 
be utterly valueless, so far as music was concerned, 
unless bached up and supported by the delicate reeds 
that are hidden within." 

6204. WORTH, not to be judged by appearances. 

Wellington said of the young coxcombs of the Life 
Guards, delicately brought up, 11 But the puppies 
fight well;" and Nelson said of his sailors, "They 
really mind shot no more than peas." — Emerson. 

6205. WORTH, only known of in one direction. 

It is reported ■ that when Antigonus was asked 



whether he thought Python or Cajphisias the best 
musician, " Polysperchon, "said he," is the gene- 
ral ; " intimating that this was the only point 
which it became a king to inquire into or know. — 
Plutarch. 

6206. WORTH, to be respected everywhere. 

One day Jackson, the actor, waited upon Hay 
Drummond, Archbishop of York, to ask a favour, 
the prelate having known his father. To a question 
concerning his occupation the visitor falteringly 
replied that he was a player. "I respect worth 
wherever it is found," rejoined the Archbishop. " I 
see no reason why I should disregard you more for 
being on the stage than for being in the pulpit, 
provided you have kept your character. Make my 
compliments to Mr. Garrick, and tell him I expect 
he will use you well. I do not go to the theatre 
myself, but let me know when your night comes, 
and I will send my family." — Clerical Anecdotes. 

6207. WORTH, unappreciated. The death of 
the noted French chemist, M. Dumas, has brought 
forward an incident of his life in which the public 
have an interest. Nearly fifty years ago the wife of 
one of his friends, a poor painter by profession, came 
in great distress to M. Dumas to tell him that her 
husband's mind was affected. " He has given up 
painting portraits," sobbed the poor woman, "and 
is trying to catch the shadows of his sitters on 
copper plates. Stop him, M. Dumas, or he will 
ruin us all and become entirely mad ! " " Send him 
to me," said the chemist. He listened to the artist's 
explanation, and said, " You are, I believe, on the 
eve of a great discovery. Use my purse as if it 
were your own until you succeed." The painter's 
name was Daguerre, and his discovery lies at the 
base of all photography. — Christian Chronicle. 

6208. WORTH, where it lies. Secretary Stan- 
ton once closed a technical and animated discussion 
on the respective merits of muzzle and breechload- 
ing rifles by the remark, " Gentlemen, it's the man 
behind the gun makes all the difference worth talk- 
ing about." — C. H. Benjamins Recollections of Secre- 
tary Stanton. 

6209. WRECK, A moral. Did you ever look 
upon that wild sea-piece of Stanfield's which he 
has called "The Abandoned?" The sky is dark 
and lowering, with a forked flash of lightning shoot- 
ing athwart it ; the ocean is angry, and all over it 
lies a dreary loneliness that makes the spectator 
almost shudder. The one solitary thing in sight is 
a huge hull, without mast or man on board, lying 
helpless in the trough of the sea. The men who 
stood by her as long as it was safe have been picked 
up by some friendly vessel now entirely unseen, 
and there that battered, broken thing floats on at 
the mercy of the winds and waves. That is sad 
enough ; but what is it after all in comparison with 
the condition of an abandoned man, abandoned by 
friends, abandoned by himself, abandoned, it may 
be even, like Saul, by God, and drifting on the 
ocean of life all dismantled and rudderless, tossed 
hither and thither by every wind of appetite or 
impulse, and soon to disappear beneath the waters ! 
— Taylor. 

6210. WRESTLING prayer, Power of. "There's 
nae good dune, John, till ye get to the close grups." 
So said " Jeems, the doorkeeper " of Broughton 



WRETCHEDNESS 



( 648 ) 



YEARNINGS 



Place Church, Edinburgh, to the immortal Dr. 
John Brown, the author of " Rab and his Friends." 
Old Jeems got into a marvellous nearness with God 
in prayer, and conversed with Him as he would 
with his " ain father." He understood the power 
of a close grip when an earnest soul is wrestling with 
God for a blessing. — Cuyler. 

6211. WRETCHEDNESS, False argument from. 

An old man once said to a little child whom he had 
taught to write, " Never read the Bible ; it is full 
of lies. You have only to look round you in St. 
Giles's, and you will see that there is no God ! " — 
Bishop of Rochester. 

6212. WRONG, Confessing. It is reported that 
great amazement was occasioned in a court-room at 
Paterson, N.J., United States, when one of the 
most eminent and esteemed lawyers of that city, a 
Christian gentleman, rose and publicly asked the 
forgiveness of the Court for having as counsel sued 
to recover an exorbitant charge for drawing a will, 
and for not always having taken the rulings of the 
Court with deserved grace and obedience. He also 
prayed the pardon of his legal brethren for not 
having been as courteous and obliging always as he 
should had he listened to Christian dictates. This 
is said to be the first instance on record where a 
lawyer thus confessed himself in the wrong, and it 
is a striking fact that the excuse is put forth that 
the lawyer's mind must be affected. 

6213. WRONGS, how to be borne. Julius 
Pflugius, complaining to the Emperor, by whom he 
had been employed, of great wrong done him by 
the Duke of Saxony, received this answer — "Have 
a little patience ; tua causa erit mea causa (thy cause 
is my cause)." So saith God to His abused. — Trapp. 

6214. YEAR, Beginning the new. Mr Hard- 
castle, when dying, said, "My last act of faith I 
wish to be to take the blood of Jesus, as the high 
priest did when he entered behind the veil ; and 
when I have passed the veil I would appear with 
it before the throne." So, in making the transit 
from one year to another, this is our most appro- 
priate exercise. We see much sin in the retrospect ; 
we see many a broken purpose, many a misspent 
hour, many a rash and unadvised word ; we see 
much pride and anger, and worldliness, and unbe- 
lief ; we see a long track of inconsistency. There is 
nothing for us but the great atonement. With that 
atonement let us, like believing Israel, end and 
begin anew. Bearing its precious blood, let us pass 
within the veil of a solemn and eventful future. 
Let a visit to the fountain be the last act of the 
closing year, and let a new year still find us there. 
— Dr. J. Hamilton. 

6215. YEAR, Entering upon. " I have this day 
(September 7, 1736) entered upon my twenty-eighth 
year. Mayest Thou, God, enable me, for Jesus 
Christ's sake, to spend this in such a manner that 
I may receive comfort from it at the hour of death 
and in the day of judgment ! Amen." — Dr. John- 
son's Diary. 

6216. YEARS, a possession. The Marshal de 
Bassomptre said to one of his officers, " How old are 
you?" "I cannot tell exactly," said the captain; 
" but I am either thirty-eight or forty-eight." " How 
is it," asked the marshal, "that you are so ignorant 
in a concern that every person finds pleasure in 



knowing?" "Why," said the captain, "I keep an 
exact account of my rents, and what is owing to me, 
for fear of being cheated ; but I never trouble my 
head about my years, because nobody can rob me 
of them." 

6217. YEARS, and the promise of immortality, 

Man is higher than his dwelling-place. He looks 
up and unfolds the wings of his soul, and when the 
sixty minutes which we call sixty years have passed 
he takes his flight, kindling as he rises ; and the 
ashes of his feathers fall back to earth, and the un- 
veiled soul, freed from its covering of clay and pure 
as a tone, ascends on high. Even in the midst of 
the dim shadows of life he sees the mountains of the 
future world, gilded with the morning rays of a sun 
which rises not here below. So the inhabitant of 
polar regions looks into the long night in which there 
is no sunrise. But at midnight he sees a light like 
the first rosy rays of dawn gleaming on the highest 
mountain-tops, and he thinks of his long summer in 
which it never sets. — Jean Paul Richter. 

6218. YEARS, and procrastination. I knew 
a man of eighty years of age, who frequently said, 
"Well, I really must set about thinking of my 
future ! " And yet we are not without warnings ; 
everything speaks of death. This house we live in 
was built for a man long since dead by masons who 
are likewise dead. These trees under whose shade 
we indulge in our reveries were planted by gardeners 
who are dead. The painters who created the pic- 
tures on our walls are dead. Our clothes, our shoes, 
are made from the wool and the hides of dead 
animals. — Alphonse Karr. 

6219. YEARS, bitterly lamented. Born a pos- 
thumous child, and bred up an object of charity, he 
(Swift) early adopted the custom of observing his 
birthday as a term not of joy but of sorrow, and of 
reading when it annually recurred the striking pas- 
sage of Scripture in which Job laments and execrates 
the day in which it was said in his father's house 
"that a man child was born." — Sir Walter Scott. 

6220. YEARS, do not always bring wisdom. 

His heretical opinions did not appear till he was far 
advanced in life. . . . Isidore of Pelusium applies 
to Pelagius that passage of Hosea, " Grey hairs are 
here and there upon him, yet he knoweth it not." 
This author is understood thence to intimate that 
he fell into this heresy in old age. — Milner. 

6221. YEARNINGS, Spiritual, may foreshadow 
heaven. Flavel once, on a journey, set himself to 
improve his time by meditation. His mind grew 
intent, till at length he had such ravishing tastes of 
heavenly joy, and such full assurance of his interest 
therein, that he utterly lost the sight and sense of this 
world and all its concerns, so that he knew not where 
he was. Perceiving himself faint through a great 
loss of blood from his nose, he alighted from his 
horse and sat down at a spring, where he washed 
and refreshed himself, earnestly desiring, if it were 
the will of God, that he might there leave the world. 
His spirits reviving, he finished his journey in the 
same delightful frame. He passed that night with- 
out any sleep, the joy of the Lord still overflowing 
him, so that he seemed an inhabitant of the other 
world. This heavenly serenity long continued with 
him ; and for many years he called that day " one 
of the days of heaven ! " professing that he under- 



YEARNINGS 



( 649 ) 



YOUNG 



stood more of the life of heaven by it than by all the 
discourses he had heard or the books he ever read. 

6222. YEARNINGS, Spiritual, misunderstood. 

Every faculty of the soul, if it would but open its 
door, might see Christ standing over against it, and 
silently asking by His smile, " Shall I come in unto 
thee ? " But men open the door and look doion, not 
up, and thus see Him not. So it is that men sigh 
on, not knowing what the soul wants, but only that 
it needs something. Our yearnings are home-sick- 
nesses for heaven ; our sighings are for God, just as 
children that cry themselves asleep away from home 
and sob in their slumber know not that they sob 
for their parents. The soul's inarticulate moanings 
are the affections yearning for the Infim and 
having no one to tell them what it is that ails them. 
— Beech er. 

6223. YEARNINGS, Spiritual, registered in 
heaven. A characteristic letter from Henry "Ward 
Beecheris found in the archives of the Grand Army 
of the Republic. It was written in reply to a re- 
quest for a copy of a prayer of his for publication : 
— "Peekskill, July 11, 1878. — Gen. H. A. Barnum, 
Grand Marshal. You request me to send you my 
prayer made on Decoration Day evening. If you 
will send me the notes of the oriole that whistled 
from the top of my trees last June, or the irides- 
cent globes that came in by millions on the last 
waves that rolled in on the beach yesterday, or a 
segment of the rainbow of last week, or the per- 
fume of the first violet that blossomed last May, I 
will also send you the prayer that rose to my lips 
with the occasion and left me for ever. I hope it 
went heavenward and was registered ; in ichich case 
the only record of it will be found in heaven. — Very 
truly yours, Henry Ward Beecher." 

6224. YOKE, Christ's, is easy. He (my father) 
was preaching on that text, " My yoke is easy ; " 
and after many things insisted upon, to prove the 
yoke of Christ an easy yoke, he at last appealed to 
the experiences of all that had drawn in that yoke. 
" Call now, if there be any that will answer you, 
and to which of the saints will you turn ? Turn to 
which you will, and they will all agree that they 
have found wisdom's ways pleasantness, and Christ's 
commandments not grievous ; and (saith he) I will 
here witness for one who, through grace, has in 
some poor measure been drawing this yoke now 
above thirty years, and 1 have found it an easy yolce, 
and like my choice too well to change." — Matthew 
Henry. 

6225. YOKE, Christ's, not to be put off. A 

person asked Apollo how to make his wife relinquish 
Christianity. "It is easier, perhaps," replied the 
oracle, " to write on water or to fly into the air than 
to reclaim her." — Porphyry. 

6226. YOUNG, and duty to parents. An 

amiable youth was lamenting the death of a most 
affectionate parent. His companions endeavoured 
to console him by the reflection that he had always 
behaved to the deceased with duty, tenderness, and 
respect. " So I thought," replied the youth, " ichilst 
my parent icas living ; but now I recollect, with 
pain and sorrow, many instances of disobedience 
and neglect, for which, alas ! it is too late to make 
any atonement." 

6227. YOUNG ; comforting Christ's martyrs. 



When John Lawrence, the martyr, was burned at 
Colchester, his legs were so sore and enfeebled 
from long suffering and hard treatment that the 
Romanists were obliged to carry him to the stake 
in a chair. While he was sitting in the chair a 
number of young children came round the fire, 
repeating, " Lord, keep thy promise, and strengthen 
thy servant ! " 

6228. YOUNG, Fidelity in. A little boy, the 
son of Sir George Staunton, was, with his father 
during his return to England, on the deck of the 
"Lion" ship. The father, imagining that a French 
man-of-war was going to make an attack upon 
them, desired his son to go below. " My father, / 
^oill never forsake you" was the spirited and affec- 
tionate reply of the youth. 

6229. YOUNG, Influence of. Truly, they err 
who say that youth is necessarily weak, and that it 
is incapable of exerting an influence, and therefore 
has no responsibility. " Tell me what is the char- 
acter of the young, and I'll tell you the character 
of the next generation," said an old statesman. — 
Denton. 

6230. YOUNG, may appreciate prayer. A child, 

six years old, in a Sunday-school, said, u When we 
kneel down in the schoolroom to pray it seems as 
if my heart talked." Vain are words if the heart 
prays not. 

6231. YOUNG men, and evil habits. I remem- 
ber riding toward the Niagara Falls, and I said to 
a gentleman near me, " What river is that, sir ? " 
"The Niagara River," he replied. "Well," said I, 
"it is a beautiful stream — bright, smooth, and glassy. 
How far off are the rapids ? " " About a mile or 
two." " Is it possible that only a mile or two from 
us we shall find the water in such turbulence as I 
presume it must be near the falls ? " " You will 
find it so, sir." And so I found it ; and that first 
sight of the Niagara I shall never forget. Now 
launch your barque upon the Niagara River ; it is 
bright, smooth, beautiful, and glassy ; there is a 
ripple at the bow ; the silvery wake you leave 
behind you adds to your enjoyment ; down the 
stream you glide ; you have oars, mast, sail, and 
rudder, prepared for every contingency, and thus 
you go out on your pleasure excursion. Some one 
cries out from the bank, " Young men, ahoy ! " 
"What is it?" "The rapids are below you." 
" Ha ! ha ! we have heard of the rapids below us, 
but we are not such fools as to get into them ; 
when we find we are going too fast to suit our con- 
venience, then hard up the helm and steer to shore ; 
when we find we are passing a given point too 
rapidly, then we will set the mast in the socket, 
hoist the sail, and speed to land." " Young men, 
ahoy!" "What is it?" "The rapids are below 
you." Ha ! ha ! we will laugh and quaff ; all 
things delight us ; what care we for the future ? 
No man ever saw it. ' Sufficient unto the day is 
the evil thereof.' We will enjoy life while we 
may, and catch pleasure as it flies. This is the 
time for enjoyment ; time enough to steer out of 
danger when we find we are sailing too swiftly 
with the stream." "Young men, ahoy ! " " What 
is it 1 " " The rapids are below you. Now see the 
water foaming all around you ! — see how fast you 
go ! Now hard up the helm ! — quick ! quick ! — pull 
for your very lives ! — pull till the blood starts from 



YO UNG 



C 650 ) 



YO UNG 



vour nostrils and the veins stand like whipcords 
upon the brow ! Set the mast in the socket ; hoist 
the sail ! " Ah ! it is too late. Shrieking, cursing, 
howling, blasphemiug, over you go ; and thousands 
thus go over every year by the power of evil habits, 
declaring, " When I find out that it is injuring 
me then I will give it up." The power of evil 
habit is deceptive and fascinating, and the man by 
coming to false conclusions argues his way down 
to destruction. — J. B. Gough. 

6232. YOUNG men, and greatness. Almost 
everything that is great has been done by youth. For 
life in general there is but one decree. Youth is a 
blunder ; manhood a struggle ; old age a regret. 
Do not suppose that I hold that youth is genius ; 
all that is genius, when young, is divine. Why, 
the greatest captains of ancient and modern times 
both conquered Italy at five-and-twenty ! Youth, 
extreme youth, overthrew the Persian empire. Don 
John of Austria won Lepanto at twenty-five — the 
greatest battle of modern times. Had it not been 
for the jealousy of Philip, the next year he would 
have been Emperor of Mauritania. Gaston de 
Foix was only twenty-two when he stood a victor 
on the plain of Ravenna. Every one remembers 
Conde and Rocroy at the same age. Gustavus 
Adolphus died at thirty-eight. Look at his cap- 
tains : that wonderful Duke of Weimar, only thirty- 
six when he died ; Banier himself, after' all his 
miracles, died at forty-five. Cortes was little more 
than thirty when he gazed upon the golden cupo- 
las of Mexico. When Maurice of Saxony died at 
thirty-two all Europe acknowledged the loss of the 
greatest captain and the profoundest statesman of 
the age. Then there is Nelson, Clive — but these are 
warriors, and perhaps you may think there are 
greater things than war. I do not ; I worship the 
Lord of hosts. But take the most illustrious achieve- 
ments of civil prudence. Innocent III., the greatest 
of the Popes, was the despot of Christendom at 
thirty-seven. John de Medici was a cardinal at 
fifteen, and, Guicciardini tells us, baffled with his 
statecraft Ferdinand of Aragon himself ; he was 
Pope as Leo X. at thirty-seven. Luther robbed 
even him of his richest province at thirty-five. Take 
Ignatius Loyola and J ohn Wesley ; they worked 
with young brains. Ignatius was only thirty when 
he made his pilgrimage and wrote the "Spiritual 
Exercises." Pascal wrote a great work at sixteen, 
the greatest of Frenchmen, and died at thirty-seven. 
Ah, that fatal thirty-seven ! Was it experience 
that guided the pencil of Raphael when he painted 
the palaces of Rome? He died at thirty-seven. 
Richelieu was Secretary of State at thirty-one. 
Then there are Bolingbroke and Pitt, both Minis- 
ters before other men leave cricket. Grotius was 
in great practice at seventeen, and Attorney-Gene- 
ral at twenty-four. And Acquaviva — Acquaviva 
was general of the Jesuits, ruled every Cabinet 
in Europe, and colonised America before he was 
thirty-seven. What a career ! It is needless to 
multiply instances. The history of heroes is the 
history of youth. — Lord Beaconsfield. 

6233. YOUNG men, and the gospel. One Sab- 
bath morning, while Dr. Bedell, of Philadelphia, 
was preaching, a young man of infidel principles 
passed by with a number of companions as gay and 
thoughtless as himself. One of them proposed to 
<?nter the church, saving, " Let us go and hear what 



this man has to say, that everybody is running 
after." The young man made this awful answer, 
"No, I would not go into such a place if Christ 
Himself was preaching." Some weeks after he wa3 
again passing, and being alone, and having nothing 
to do, he thought he would go in without being 
observed. On opening the door he was struck with 
awe at the solemn silence of the place, though it 
was much crowded. Every eye was fixed on the 
preacher who was to begin his discourse. His 
attention was instantly caught by the text : " / 
discerned among the youths a young man void of 
understanding." His conscience was smitten ; he 
saw that he was the young man described. A view 
of his profligate life passed before his eyes, and for 
the first time he trembled under the feeling of sin. 
He remained till the preacher and congregation had 
passed out, then slowly returned to his home. The 
Holy Spirit led him to a constant attendance on 
the ministry in that place of prayer. He cast away 
his besetting sin, gave himself to a life of virtue 
and holiness, and afterwards declared openly his 
faith in the Lord Jesus Christ. 

6234. YOUNG men, Consecration in. A young 
man, who had nothing except what he earned by 
his labour, came to me, bringing a donation of eight 
dollars. He said it was the Lord's, and he had no 
right to withhold it. He added, " When I gave 
myself to God / also gave all I had, and all I ever 
should have. And now the Lord is not dependent 
upon me. If I do not give it He can easily remove 
me, and put it into the hands of some one who will 
give it." — D. Clarice, Bible Society Agent. 

6235. YOUNG men, Conservative. A conser- 
vative young man has wound up his life before it 
was unreeled. We expect old men to be conserva- 
tive, but when a nation's young men are so its 
funeral bell is already rung. — Beecher. 

6236. YOUNG men, Dangers of. There is a 

place in this city (London) where young men 
assemble nightly ; and I tell you, young gentlemen, 
it was to me a fearful and appalling sight. An 
immense room, capable of holding some 1500 per- 
sons, with a fine band of music at one end. I 
found young men there as genteel in appearance as 
any amongst you. The gentlemen with me knew 
some of them. "There," said one of them, "is a 
man in such-and-such a shop ; there is another 
in another establishment." And what were they 
doing ? In one room were the tables set with the 
sparkling wine, and right before that assembled 
crowd of 1000 persons they had no more shame left 
than to be dancing in the middle of that hall with 
the common women of the town. I asked, " Why, 
I should think those young men should be ashamed 
of it ! " " Shame, sir ! Three or four glasses of 
wine will destroy shame." — /. B. Gough. 

6237. YOUNG men, God's purpose with. It is 

said that the Greeks, when their States were in 
danger of being overstocked, used to set apart a num- 
ber of youths of a certain age, furnish them with 
arms, and dismiss them to conquer a new country 
for themselves. And there has been something like 
this in the lives of many who have become con- 
spicuous in the annals of history. The world lay 
before them, and Abraham is not the only one of 
God's heroes to whom the Divine Voice has said, 
'•' Get thee out of thy country and from thy kindred 



YOUNG 



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YOUTH 



unto a land that I will show thee. " An effort to 
conquer the world for ourselves is always in accord- 
ance with the will of Heaven. — B. 

6238. YOUNG men, Power of. Ah ! young 
men, what power you have ! I remember reading 
in a fairy tale that a whole city was in one night 
changed into stone. There stood a war-horse, with 
nostrils distended, caparisoned for the battle. There 
stood the warrior, with his stone hand on the cold 
mane of that petrified horse. All is still, lifeless, 
death-like, silent. Then the trumpet's blast is 
heard ringing through the clear atmosphere ; the 
warrior leaps upon his steed, the horse utters the 
war-neigh, and starts forth to battle ; and the 
warrior, with his lance in rest, rides on to victory. 
Now young men, put the trumpet to your lips, 
blow a blast that shall wake the dead stocks and 
stones, and on, on — upward to victory over all evil 
habits and evil influences surrounding you. — /. B. 
Gough. 

6239. YOUNG, should be prepared for death. 

A minister was called on to visit a young lady who 
was very ill. She was sitting in her room. He 
asked how she felt. " Dying, sir ; I am dying," 
was the reply. " Be calm," said he ; "I hope you 
will yet recover." "No," said she. "If you feel 
yourself to be dying, how does your spirit feel in 
the prospect of another world ? " " Not prepared." 
was the answer. He directed her to the Lord Jesus 
Christ as the Saviour of sinners ; but in a few 
moments she looked around her, reclined her head 
on his hand, and almost instantly expired. 

6240. YOUNG, to be encouraged amid diffi- 
culties. When Queen Charlotte was once visiting 
her nursery a most amiable princess, the Duchess 
of Gloucester, at that time about six years old, 
running up to her with a book in her hand and 
tears in her eyes, said, "Madam, I cannot com- 
prehend it." Her Majesty, with true parental 
affection, looked upon the princess and told her not 
to be alarmed. " What you cannot comprehend to- 
day you may comprehend to-morrow ; and what you 
cannot attain to this year you may arrive at the 
next. Do not, therefore, be frightened with little 
difficulties, but attend to what you do know, and 
the rest will come in time." 

6241. YOUTH, and a father's influence. Some 
years ago a gentleman, who was a sincere Christian, 
died in one of our large cities, leaving an only son. 
This son was handsome, well educated, and well- 
bred, but extremely wicked and dissipated in his 
habits. Before his death his father exhorted him 
to change his course of life, but it seemed to have 
no effect. Some days after the funeral a note was 
handed him which had been written by his father 
a few weeks before, and which requested him to go 
to his room alone at some proper time, and read the 
fifteenth chapter of Luke ; but the request was both 
neglected and forgotten. At length, on a dark and 
rainy Sunday morning, about a year after, he hap- 
pened to wander into his father's room. His eye 
caught the sight of his portrait, that hung upon the 
wall. Immediately the solemn recollections of the 
past rushed like an avalanche upon his mind. His 
father's warning and death, and his great and fre- 
quent sins, stood up clearly before his view. He 
remembered the note. He obeyed its request, and 
read the chapter. The truth was imprinted upon 



his heart by the Holy Spirit ; and that was the 
beginning of a change which ended in his becoming 
a follower of Christ and a faithful labourer in Hia 
service. 

6242. YOUTH, and a mother's influence. A 

soldier received a furlough for the purpose of visit- 
ing home. When it was given to him he asked 
that it might be postponed. At the end of two 
weeks he came to say he was ready for his furlough. 
Being pressed for a reason for his delay, he said, 
" I promised my mother that I would be a Chris- 
tian in the army. I have neglected it up to this 
time, and I could not go home until I could answer 
my mother's first question." 

6243. YOUTH, and a mother's prayers. A young 
soldier suddenly embraced religion, much to the 
surprise of his comrades. One day he was asked 
what had wrought the sudden change. He took his 
mother's letter from his pocket, in which she enu- 
merated the comforts and luxuries which she had 
sent him, and at the close said, " We are all pray- 
ing for you, Charlie, that you may be a Christian." 
"That's the sentence," said he. The thought that 
his mother was praying for him became omnipresent, 
and led him to pray for himself, which was soon 
followed by a happy Christian experience. 

6244. YOUTH, and books. Dr. Watts' inclina- 
tion for learning was very early displayed. It is 
stated that while he was very young, before he could 
speak plain, when he had any money given him, he 
would say to his mother, " A book, a book ; buy a 
book." 

6245. YOUTH, and Christ in death. Years ago 
a little boy lay upon his death-bed. Starting sud- 
denly up, he exclaimed, " O mother, mother ! I see 
such a beautiful country, and so many little children 
who are beckoning me to them ; but there are high 
mountains between us, too high for me to climb. 
Who will carry me over?" After thus expressing 
himself he leaned back upon his pillow, and for a 
while seemed to be in deep thought, when, once 
more rousing himself, and stretching out his little 
hands, he cried as loud as his feeble voice would 
permit, " Mother, mother ! the Strong Man's come 
to carry me over the mountains," and then fell 
peacefully asleep. The Strong Man had indeed 
come to carry the little one over. 

6246. YOUTH, and Christian duty. During the 
illness of King Edward the Sixth, who died in the 
sixteenth year of his age, Ridley, in a sermon which 
he preached before him, much commended works 
of charity, and showed that they were enjoined 
on all men, especially on those in higher stations. 
The same day, after dinner, the king sent for the 
Doctor into the gallery, made him sit in a chair 
by him, and would not suffer him to be uncovered. 
After thanking him for his sermon, he repeated the 
chief points of it, and added, " I took myself to be- 
chiefly touched by your discourse ; for as in the 
kingdom I am next under God, so must I most 
nearly approach to Him in goodness and mercy. As 
our miseries stand most in the need of help from 
Him, so are we the greatest debtors. And there- 
fore, as you have given me this general exhortation, 
direct me, I entreat you, by what particular act I 
may best discharge my duty." 

6247. YOUTH, and death. It Li related of Bea 



YOUTH 



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YOUTH 



Syra, that, when a child, he begged his preceptor to 
instruct him in the law of God ; but he declined, 
saying that he was as yet too young to be taught 
these sacred mysteries. " But, master," said the 
boy, " I have been in the burial-ground, and mea- 
sured the graves, and find some of them shorter 
than myself. Now, if I should die before I have 
learned the Word of God, what will become of me 
then, master ? " 

6248. YOUTH, and education. Peter Cooper, ' 
LL.D., persisted to the last in regarding the lack 
of schooling as the great misfortune of his life. He 
used to say, " If I could have had such advantages 
as we can give the poorest boy now, how much more 
could I have clone!" And yet this very want was 
the secret of his diligence in after-life, and of the 
high regard he had for the acquiring of knowledge, 
as well as the cause of his becoming the founder of 
the Cooper Institute, in order that young people 
might be saved from what he called " his own mis- 
fortune." 

6249. YOUTH, and great things. Goethe said 
to Eckermann, " We must be young to do great 
things ; " and he published the " Sorrows of Wer- 
ter" when he was twenty-five ; but, as if to correct 
his apothegm, did not complete his " Eaust " till his 
eighty- second year — a year before he died. 

6250. YOUTH, and immortality. There is a 
marvellous prodigality with which we throw away 
our present happiness when we are young, which 
belongs to those who feel that they are rich in 
happiness, and never expect to be bankrupts. It 
almost seems one of the signatures of our immor- 
tality that we squander time as if there were a dim 
consciousness that we are in possession of an eternity 
of it. — Robertson. 

6251. YOUTH and opportunity, passing away. 

Among the proverbs having to do with a prudent 
ordering of our lives from the very first, this 
Spanish one seems well worthy to be adduced — 
" That which the fool does in the end, the wise man does 
at the beginning." . . . That purchase of the Sibyl- 
line books by the Roman king, what a significant 
symbol it is of much which at one time or another 
is finding place in almost every man's life ; — the 
same thing to be done in the end, the same price 
to be paid at the last, with only the difference, that 
much of the advantage, and perhaps all the grace, 
of an earlier compliance has passed away. The 
nine precious volumes have shrunk to six, and these 
dwindled to three, while the like price is de- 
manded for the few as for the many ; for the 
remnant now as would once have made all our 
own. — Trench (condensed). 

6252. YOUTH, and self- conquest. When Alex- 
ander, in his youth, had mastered the horse Buce- 
phalus, his father was so delighted at his victory 
over so wild and unmanageable a brute that he 
wept for joy, and kissing him, said, " Seek another 
kingdom, my son, that may be worthy of thy abilities ; 
for Macedon is too small for thee." And after every 
conquest over self and sin, in youth and in man- 
hood alike, we may hear the Divine Voice encourag- 
ing us to higher things. This victory, if we will 
only understand it so, is but the earnest of nobler 
conquests still. — B. 

6253. YOUTH, and wisdom. Gassendi, a prodigy 



of learning in the seventeenth century, had all his 
books inscribed with these words — " Sapere aude " — 
" Bare to be ivise." At the age of ten he harangued 
his bishop in Latin, who passed through the village 
on his visitation, with such ease and spirit, that 
the prelate exclaimed, "That lad will, one day or 
other, be the wonder of his age." And what gave 
a charm to all else, he was as modest as he was 
gifted. 

6254. YOUTH, Choice in. King Nimrod, say 

the Arabs, one day summoned his three sons and 
ordered three urns under seal to be set before them. 
One was of gold, the other of amber, the third of 
clay. The King bade the eldest of his sons to 
choose that which appeared to contain the treasure 
of greatest price. He chose the vase of gold, on 
which was written Empire, opened it, and found it 
full of blood. The second took the vase of amber, 
on which was written the word Glory, opened it, 
and found it full of the ashes of men who had made 
a great sensation in life. The third took the clay 
vase remaining, opened it, and found it empty, but 
on the bottom the potter had inscribed the name of 
God.. "Which of these vases weighs the most?" 
asked the King of his courtiers. The men of ambition 
replied, the vase of gold ; the poets and conquerors, 
the amber one ; but the sages, the empty vase, 
because a single letter of the name of God was of 
more weight than the entire globe. — Lamartine [con- 
densed). 

6255. YOUTH, Dangers of, illustrated. On the 

coast of Norway there is an immense whirlpool, 
called by the natives Maelstrom. The body of 
waters which form this whirlpool is extended in a 
circle about thirteen miles in circumference. In 
the midst thereof stands a rock, against which the 
tide, in its ebb, is washed with inconceivable fury, 
when it instantly swallows up all things which come 
within the sphere of its violence. No skill of the 
mariner nor strength of rowing can work an escape. 
The sea-beaten sailor at the helm finds the ship, at 
first, go in a current opposite to his intentions ; his 
vessel's motion, though slow in the beginning, be- 
comes every moment more rapid ; it goes round in 
circles, still narrower, till at last it is dashed against 
the rock, and entirely disappears for ever. 

6256. YOUTH, Efforts of. West, the painter, 
declared that there were inventive touches of art in 
his first and juvenile essay which, with all his subse- 
quent knowledge and experience, he had not been 
able to surpass. — John Foster. 

6257. YOUTH, Faith of, in death. Some time 
ago a youth of eighteen, son of a clergyman in the 
west of England, went out on the beach for a ramble 
in search of seaweeds. Pursuing his walk, uncon- 
scious of all but his immediate object, he at length 
discovered that the tide had flowed in, and he 
was enclosed betweeen the cliffs and the advancing 
waters. Taking out his pocket Bible, he wrote on 
the fly-leaf as follows : — " In danger — surrounded by 
water — if help does not speedily arrive I must be 
drowned. But Jesus, to whom I gave myself five 
years ago, is with me. I am perfectly happy. May 
He bless and comfort my beloved parents, and bring 
my dear little brothers and sisters to Himself, so 
that we may all meet in heaven." The body was 
discovered next day, and the Bible was taken from 
the pocket of his coat. 



YOUTH 



( 653 ) 



YOUTH 



6258. YOUTH, Folly of. The same Greek word 
vr}irios signifieth a fool and a child. And the 
Hebrew word used to signify youth signifieth black- 
ness or darkness, to note that youth is a dark and 
dangerous age. Few Macarinses are to be found, 
who, for his gravity in youth, was surnamed " the 
old young man." — Trapp. 

6259. YOUTH, Influence of. Two young chil- 
dren, with their nurse, were sent to take an airing 
at the seaside. On the way one of them fell down 
on his knees, and said to his nurse, " O Bell, I came 
away, and forgot to say my prayers." A young 
lady who saw him was conscience-struck, and 
thought, "Here is a babe rebuking me: when did 
I pray in all my life ? " It was the means which 
God was pleased to use to awaken her from the 
sleep of sin. 

6260. YOUTH, Influence of, consecration in. A 

boy about fourteen years of age, who had learned, 
at one of the schools belonging to the Gaelic Society, 
the value of his own soul, was deeply impressed 
with the importance of family religion. As none 
of the family could read but himself, he intimated 
his intention of establishing family worship. No 
answer was made, no opposition started, and as 
little encouragement given. Still, he made the 
attempt. He read the Scriptures, and prayed for 
himself, and for all present. The rest of the family 
looked on. Alone he continued to worship God in 
this manner for some time, the others being merely 
spectators ; but at length, one after another sank 
down on their knees beside him, until the whole 
domestic circle united in the hallowed exercise ; 
the grey-headed father kneeling down beside his 
child, and joining in his artless aspirations to God 
the Father of all. 

6261. YOUTH, makes the man. Take another 
man, of a close-fisted temperament — I do not mean 
to say absolutely stingy, but having the disposition 
of the two boys of whom the old lady said that if 
you were to shut them up in a room by themselves 
they would make a pound a-piece trading jackets. 
Take a youth like that, with his calculating turn of 
mind, always looking out for the "main chance." 
He will probably grow up to be a man something 
like a member of the church they told me of in 
Albany. He stood up and began to tell his brethren 
how cheap it was to be a member of the church ; 
and he said, " I have been a member of the church 
for the last ten years, and I am thankful to say 
that the whole expense of my church-membership 
has been only about two shillings ; " whereupon the 
minister said he hoped the Lord would have mercy 
upon his poor stingy soul." — /. B. Gough. 

6262. YOUTH, makes the man. I lost my ring 
out shooting, with scarcely a hope of ever seeing it 
again. I offered to give the keeper ten shillings if 
he found it, and was led to ask God that the ring 
might be found, and be to me a sure sign of salva- 
tion. From that moment the ring seemed on my 
finger ; and I was not surprised to receive it from 
Sayers on Monday evening. He had picked it up 
in the long grass in cover — a most unlikely place 
ever to find it. A miracle ! Jesus, by Thee alone 
can we obtain remission of our sins. Years later 
he wrote, "This was written at the most worldly 
period of my existence." (His biographer sees in it 



traces of the remarkable faith of after years.) — Lift 
of Bishop Hannington [condensed). 

6263. YOUTH, makes the man. The boyhood 
of Nelson was characterised by events congenial 
with those of his after days ; and his father un- 
derstood his character when he declared that "in 
whatever station he might be placed, he would 
climb, if possible, to the top of the tree." — /. D' Israeli. 

6264. YOUTH, neglected. A gentleman once 
observed an Indian standing at a window looking 
into a field where several children were at play. 
The gentleman asked the interpreter what wa3 
the conversation. He answered, " The Indian was 
lamenting the sad estate of these orphan children." 
The interpreter inquired of him why he thought 
them orphans. The Indian, with great earnestness, 
replied, " Is not this the day on which you told me 
the white people worship the Great Spirit % If so, 
surely these children, if they had parents, or any 
person to take care of them, would not be suffered 
to be out there playing and making such a noise. 
No ! no ! they have lost their fathers and mothers, 
and have no one to take care of them ! " 

6265. YOUTH, Our real. An 'eloquent and 
aged clergyman was discoursing upon the certainty 
and nearness of the next world, and mentioned, 
incidentally, his own few remaining years here 
below. A sympathising friend arose and said 
feelingly and with tears in his eyes, " It does seem 
a pity that our dear pastor should be growing so 
old." "Old/" exclaimed the good man ; " why, I 
have not yet entered upon my real youth." 

6266. YOUTH, Prayer for. The mother of the 
Beechers prayed during life and in death, "that 
her chidren might be trained up for God." One 
of her journals contains this simple record — " This 
morning I rose very early to pray for my children, 
and especially that my sons may be ministers and 
missionaries of Jesus Christ." What has been the 
result ? That for all her children her prayers have 
been answered. Her five sons are all ministers and 
missionaries of Christ. One of them she has wel- 
comed to heaven ; another is now the most power- 
ful preacher in America ; and her daughter, Mrs. 
Beecher Stowe, is, by her writings, not less widely 
or favourably known. — Landels. 

6267. YOUTH, resting in Christ. Wilberforce, 
the son of the late Rev. Legh Richmond, two hours 
and a half before his death, went to bed, and laid 
his head upon the pillow. His father said, " So 
He giveth His beloved rest." Wilberforce replied, 
" Yes ; and sweet indeed is the rest which Christ 
gives." He never awoke from his sleep. 

6268. YOUTH, Thoroughness in. A young 
New Englander, whose knowledge was more showy 
than deep, went many years ago to teach a district 
school in Virginia. Among the pupils was a small, 
rather dull and insignificant looking boy, who an- 
noyed him by his incessant questions. No matter 
what the subject under discussion, this lad appa- 
rently could never get near enough to the bottom 
of it to be content. One very warm August morn- 
ing the teacher, with no little vanity in a. knowledge 
unusual in those days, began to lecture to the boys 
on the habits and characteristics of a fish which one- 
of them had caught during recess. He finished, 



YOUTH 



( ' 654 ) 



ZEAL 



and was about to dismiss the school, when his 
inquisitive pupil asked some question about the 
gills and their use. The question answered, others 
followed concerning the scales, skin, and flesh. The 
poor teacher struggled to reply with all the informa- 
tion at his command. But that was small, and the 
Saturday afternoon's holiday was rapidly slipping 
away. "The school will now be dismissed," he 
said at last. "But the bones ! You have said 
nothing about the bones ! " said the anxious boy. 
Mr. Dash smothered all his annoyance, and gave 
all the information he could command. " What is 
inside of the bones ? " stolidly came from the corner 
where the quiet boy was sitting. Mr. Dash never 
remembered what answer he gave, but the question 
and his despair fixed themselves in his memory. 
Thirty-five years afterwards he visited Washington, 
and entered the room where the justices of the 
Supreme Court were sitting. The Chief-Justice, 
the most learned and venerated jurist of his day, 
was a man like Paul, whose bodily presence was 
contemptible. The stranger regarded him at first 
with awe, then with amazement. " It is the boy 
who icent inside the fish-hones 1 '" he exclaimed. If 
he had not tried to go inside of every " fish's bones," 
he would never have reached the lofty position 
which he held. — Christian Age. 

6269. YOUTH, Training of. This integrity and 
tenacity of purpose was instilled into him (Gladstone) 
by his father, who liked that his children should 
exercise their judgment by stating the why and 
wherefore of every opinion they offered ; and a 
college friend of William's, who went on a visit to 
Fasque, in Kincardineshire, during the summer of 
1829, furnishes amusing particulars of the family 
customs in that house, " where the children and 
their parents argued upon everything. They 
would debate as to whether the trout should be 
boiled or broiled, whether a window should be 
opened, and whether it was likely to be fine or wet 
next day. It was all perfectly good-humoured, but 
curious to a stranger because of the evident care 
which all the disputants took to advance no pro- 
position, even as to the prospect of rain, rashly. 
One day Thomas Gladstone knocked down a wasp 
with his handkerchief, and was about to crush it on 
the table, when the father started the question as 
to whether he had a right to kill the insect ; and. 
this point was discussed with as much seriousness 
as if a human life had been at stake. When at 
last it was adjudged that the wasp deserved death 
because he was a trespasser in the drawing-room, 
a common enemy and a danger there, it was found 
that the insect had crawled from under the hand- 
kerchief, and was flying away with a sniggering sort 
of buzz, as if to mock them all." 

6270. YOUTHFUL martyrs, for Christ. In an 

early age of Christianity there were twin brothers, 
named Marcus and Marcellus, whose parents were 
heathens, but they had learned from their teachers 
to love Christ. During one of the persecutions 
they were sentenced to be beheaded ; but a month 
was allowed, that their parents might try to persuade 
them to worship idols. They continued steadfast in 
the faith, and what they said was blessed, so that 
their father and some others of their relatives be- 
came Christians also. They were at length fastened 
to posts, torn with nails, and after being left for 
many hours in great pain they were killed. A boy 



named Vitus, twelve years old, had been taught 
by his nurse to love Christ. His father took him 
before the heathen governor, and he was whipped, 
and put to death. 

6271. YOUTHFUL piety, and prayer. At 

Octavoulin, in the island of Islay, there was, in 
1825, a boy of fourteen years of age, who was in 
the habit of searching the Scriptures daily, and was 
frequently observed by his neighbours to retire to 
lonely places for devout meditation and prayer. 
On one of these occasions a thoughtless man con- 
trived, without being perceived, to follow him, and 
overheard him pray. He was struck with astonish- 
ment at the simple yet elevated language he used ; 
he burst into tears, and afterwards acknowledged 
that he never knew what it was to be humbled 
under a sense of his own sinfulness until he heard 
that boy pray at the side of a wall. 

6272. YOUTHFUL piety, Influence of. A female 
who had been some years known and respected for 
her quiet, consistent, unobtrusive Christian deport- 
ment called on her minister to introduce her aged 
mother. The minister desired them to be seated, 
and cheerfully said, " Well, Hannah, I suppose this 
is your good mother ; I am very happy to see her." 
"Yes," replied the mother in broken accents, "her 
mother and her daughter too. Five-and-twenty 
years ago I bore her in infancy ; and now, through 
her instrumentality, I trust I am born to God." — 
John Angeil James. 

6273. YOUTHFUL projects, Disappointment 

in. They tell us that if one seed of every million 
of acorns should grow to be a tree, all Europe 
would be a dense forest within a century. Take 
heart, therefore, about scattered projects ; fully their 
share of them comes to maturity. — Lever. 

6274. ZEAL, A Christian's, and perfection. The 

Christian, in his striving after perfection, is like the 
sculptor Fiamingo with his image, of which the elder 
D'Israeli tells us. He kept polishing and polishing, 
till his friend exclaimed impatiently, " What perfec- 
tion would you have ? " " Alas ! " was the answer, 
" the original I am labouring to come up to is in 
my head, but not yet in my hand." — B. 

6275. ZEAL, A Christian's, does not evade suf- 
fering. It was a brave speech of Ambrose : " He 
wished it would please God to turn all the adver- 
saries from the Church upon himself, and let them 
satisfy their thirst with his blood." ... So Nazian- 
zen, when contention rose about him ; says he, " Cast 
me into the sea, let me lose my place, rather than the 
name of Christ should suffer for me." — Burroughs. 

6276. ZEAL, and ambition. " Athenians ! what 
troubles have you not cost me," exclaimed De- 
mosthenes, " that I may be talked of by you I " — /. 
D'Israeli. 

6277. ZEAL, and charity. Pubh'a, a widow of 
great reputation, with a number of virgins over 
whom she presided at Antioch, sang and praised 
God, when Julian (the Apostate) was passing by. 
In particular, they sang such parts of the Psalms 
as expose the wickedness and folly of idolatry. 
Julian ordered them to hold their peace till he had 
passed them. Publia ? with more zeal than charity, en- 
couraged them, and caused them to sing on another 



ZEAL 



( 655 ) 



ZEAL 



occasion as he passed, " Let God arise, and let His 
enemies be scattered." Julian, in a rage, ordered 
her to be brought before him and to be buffeted on 
each side of her face. The effects of passion seem 
but too visible both in the Emperor and the woman ; 
there is, however, this difference : the one had a zeal 
\ for God, the other a contempt, — Milner. 

6278. ZEAL, and confidence. Protogenes, a 
native of Caunus, lived in the suburbs of that city 
when Demetrius besieged it, but neither the pre- 
sence of his enemies nor the noise of arms around 
him could induce him to discontinue his work. The 
King, surprised at his conduct, one day asked him 
his reason for this. "I am sensible," he replied, 
'• you have declared war against the Rhodians, and 
not against the sciences." The King was so pleased 
with this answer that he planted a guard around 
his house. 

6279. ZEAL and consecration, Reasonableness 

of. When John Wesley was about to go to Georgia 
as a missionary to the Indians an unbeliever said 
to him, "What is this, sir? Are you one of the 
knights-errant ? How, pray, got Quixotism into 
your head ? You want nothing. You have a good 
provision for life, and in a way of preferment ; and 
must you leave all to fight windmills — to convert 
savages in America ? " He answered willingly and 
calmly, " Sir, if the Bible be not true, I am as very 
a fool and madman as you can conceive ; but if it 
is of God / am sober-minded. For He has declared, 
' There is no man who hath left house, or friends, 
or brethren for the kingdom of God's sake who 
shall not receive manifold more in the present time, 
and in the world to come everlasting life.' 

6280. ZEAL and constancy, stimulated by apos- 
tasy. Sapricius (during the Valerian persecution 
at Antioch), suddenly forsaken of God, recants, and 
promises to sacrifice. Nicephorus (his friend, who 
had in vain implored his forgiveness on the way to 
execution), amazed, exhorts him to the contrary, 
but in vain. He then says to the executioners, " I 
believe in the name of the Lord Jesus, whom he 
hath renounced." The officers return to give an 
account to the governor, who ordered Nicephorus 
to be beheaded. — Milner. 

6281. ZEAL and duty, Evasions of. They said 
to the camel-bird (ostrich), " Carry.'" It answered, 
" I cannot, for I am a bird." They said, " Fly." It 
answered, " I cannot, for I am a camel." — Frey tag's 
Arabic Proverbs. 

6282. ZEAL, and heaven. When the soldiers of 
a great general, on their march against the enemy, 
wished to take a fort that was in their way and 
supposed to be full of treasure, their commander 
pointed to Mount Taurus in the distance, telling 
them that yonder was the fort they were to take, 
and that, as for those things behind and around 
them, they would belong to the conquerors. So in our 
way heavenward the main thing lies before us, afar 
there ; and for the rest, all things are ours if we are 
Christ's, and we shall come to realise it in good 
time, if we are only faithful unto Him. — B. 

6283. ZEAL, and its results. To one who ap- 
peared astonished at the extensive celebrity of 
Buffon the modern Pliny replied, " I have passed 
fifty years at my desk." Haydn would not yield 
up to society more than those hours which were not 



devoted to study. Those were indeed but few ; and 
such were the unformity and retiredness of his life, 
that "he was for a long time the only musical 
man in Europe who was ignorant of the celebrity 
of Joseph Haydn." — /. D'Israeli. 

6284. ZEAL, and obedience. I once heard of 
the driver of a dray saying, "That horse, sir, would 
pull till it pulled down St. Paul's, if I told it to." — 
Rev. Benjamin Waugh. 

6285. ZEAL and painstaking, Results of. Ca- 

rissimi, when praised for the ease and grace of his 
melodies, exclaimed, " Ah ! you little know loith what 
difficulty this ease has been acquired." Sir Joshua 
Reynolds, when once asked how long it had taken 
him to paint a certain picture, replied, " All my life." 
— Smiles. 

6286. ZEAL, and prudence. Two ships were 
aground at London Bridge. The proprietors of one 
sent for a hundred horses, and pulled it to pieces ; 
the proprietors of the other waited for the tide, and 
with sails and rudder directed it as they pleased. — 
Rev. Charles Simeon. 

6287. ZEAL, apart from knowledge, illustrated. 

They put the physician Liberatus and his wife 
into separate prisons, when somebody informed the 
latter that her husband had obeyed the king. "Let 
me see him," says she, "and I will do what is well- 
pleasing to God." They took her out of the prison 
to her husband, to whom she said, taking him by 
the throat, " Unhappy man, unworthy of the grace 
of God, why will you perish eternally for a transi- 
tory glory ? Will your gold and silver deliver yoxi 
from hell fire?" " What is the matter, wife?" he 
replied. " What have they been telling you ? I am 
what I was by the grace of Jesus Christ, and will 
never renounce the faith." — Milner. 

6288. ZEAL, Call for. We should aim to be too 
active to stagnate, too busy to freeze. We should 
endeavour to be like Cromwell, who not only struck 
while the iron was hot, but made it hot by striking ; 
like the missionary who said, "If there be happi- 
ness on earth, it is in labouring in the service of 
Christ ; " like the Blessed Redeemer, " whose meat 
and drink it was to do the will of God." The vine- 
yard must be cultivated ; and the command is, that 
we enter it and work. — Christian Treasury. 

6289. ZEAL, Contrast in. At Thessalonica a 
tumult was made by the populace, and the emperor's 
officer was murdered. The news was calculated to 
excite the anger of Theodosius, who ordered the 
sword to be let loose upon them. Ambrose inter- 
ceded, and the emperor promised to forgive. But 
the great officers of the court persuaded him to 
retract and to sign a warrant for military execution. 
It was executed with great cruelty. Seven thousand 
were massacred in three hours, without trial and 
without distinction. Ambrose wrote him a faithful 
letter, reminding him of the charge in the prophecy, 
that if the priest does not warn the wicked he 
shall be answerable for it. "You discover a zeal." 
says he, " for the faith and fear of God, I own ; but 
your temper is warm — soon to be appeased, indeed, 
if endeavours are used to calm it ; but if not 
regulated it bears down all before it." He urges 
the example of David, and shows the impropriety 
of communicating with him at the present. " 1 
love you," says he, " I cherish you, I pray for you ; 



ZEAL 



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ZEAL 



but blame not me if I give the preference to God." 
On these principles Ambrose refused to admit Theo- 
dosius into the Church of Milan. — Milner. 

6290. ZEAL, Disinterested. Tom Baird, the 
carter, the beadle of my working man's church, 
was as noble a fellow as ever lived — God-fearing, 
true, unselfish. I shall never forget what he said 
when I asked him to stand at the door of the work- 
ing man's congregation, and when I thought he was 
unwilling to do so in his working clothes. "If," 
said I, " you don't like to do it, Tom ; if you are 

ashamed " " Ashamed ! " he exclaimed, as he 

turned round upon me ; " I'm mair ashamed o' 
yersel', sir. Div ye think that I believe, as ye 
ken I do, that Jesus Christ, who died for me, was 

stripped o' His raiment on the cross, and that I 

Na, na, I'm prood to stand at the door." Dear, 
good fellow ! There he stood for seven winters, 
without a sixpence of pay ; all from love, though 
at my request the working congregation gave him 
a silver watch. When he was dying from small- 
pox the same unselfish nature appeared. When 
asked if they would let me know, he replied, 
" There's nae man leevin' I like as I do him. I 
know he would come. But he shouldna come, on 
account of his wife and bairns, and so ye maunna 
tell him." I never saw him in his illness, never 
hearing of his danger till it was too late. — Life of 
Dr. Norman Macleod. 

6291. ZEAL, Enthusiasm of. When, in his 
character of professor, he (Barry, the artist) delivered 
his lectures at the Academy, at every pause his 
auditors rose in a tumult, and at every close their 
hands returned to him the proud feelings he adored. 
Once, listening to the children of genius whom he 
had created about him, he exclaimed, " Go it, go it, 
my boys! They did so at Athens." — I. D 'Israeli. 

6292. ZEAL, Evanescent. The peril past, the 
saint mocked ; the vows made to God in peril re- 
maining unperformed in safety, and he treated 
somewhat as, in Greek story, J uno was treated by 
Mandrabulus, the Samian. Of him we are told 
that, having under the auspices of the goddess, and 
through her direction, discovered a gold-mine, in his 
instant gratitude he vowed to her a golden ram ; 
this he presently exchanged for a silver one ; and 
again this for a very small brass one, and this for 
nothing at all. — Trench. 

6293. ZEAL, Excessive. A North American 
Indian, having heard from a white man some 
strictures on zeal, replied, " I don't know about 
having too much zeal ; but I think it is better the 
pot should boil over than not boil at all." 

6294. ZEAL, for Christ. Tor more than fifty 
years John Wesley generally delivered two, and 
frequently three or four sermons in a day. Calcu- 
lating at the lowest estimate, the whole number 
during this period will be forty thousand. To 
these may be added innumerable exhortations to 
the societies after preaching, and in other occasional 
meetings at which he assisted or presided. His 
journeys in the work of the ministry, during so 
long a period, were without a precedent. He 
travelled about four thousand five hundred miles 
every year on an average ; and thus, in his long 
course, he passed over two hundred and twenty- 
five thousand miles on his errand of mercy after 
he became an itinerant preacher. In addition to 



all the publications which he either wrote or other- 
wise prepared for the press, he had the continual 
oversight and care of the churches he had founded. 
What an instance of zeal and consecration to the 
service of his Master ! 

6295. ZEAL, for Christ. Whitefield preached 
upwards of eighteen thousand sermons. When ad- 
vanced in life, finding his physical powers failing 
him, he undertook to put himself upon what he 
called "short allowance." He preached once only 
on every day in the week, and three times on the 
Sabbath. 

6296. ZEAL, for Christ. One of the most dis- 
tinguished men in New York, now dead, said, " I 
was riding in a stage-coach in Vermont. In the 
evening a gentleman got in ; he joined in the con- 
versation, and soon led it to a distinctively religious 
point, and finally asked me, 'Do you belong to 
Jesus ? ' I had to answer, f No.' That whole 
night, till early in the morning, he spoke of the 
great salvation. There were nine persons in that 
stage-coach, and that Christian man ministered 
unto them." The man who told me of it traced 
his conversion to that night. The one was Rev. 
Dr. Cutler, and the other Gen. Wm. K. Strong, 
who died a few years ago. — Dr. S. H. Tyng. 

6297. ZEAL, for Christ. A little before his death 
he (Gregory Thaumaturgus, third century) made 
a strict inquiry whether there were any persons 
in the city and neighbourhood still strangers to 
Christianity. Being told there were about seven- 
teen in all, he sighed, and lifting up his eyes to 
heaven, appealed to God how much it troubled him 
that any of his fellow -townsmen should still remain 
unacquainted with salvation. — Milner. 

6298. ZEAL, for evil. A Scotch proverb, "He 

that invented the maiden first hanselled it," alludes 
to the well-known historical fact that the Regent 
Morton, the inventor of a new instrument of death 
called " The Maiden " — a sort of anticipation of the 
guillotine — was himself the first upon whom the 
proof of it was made. — Trench. 

6299. ZEAL, for God. It is said of holy Bradford, 

preaching, reading, and prayer was his whole life. 
"I rejoice," said Bishop Jewel, "that my body is 
exhausted in the labours of my holy calling." . . . 
"Let racks, fires, pulleys, and all manner of tor- 
ments come, so I may win Christ," said Ignatius. — 
Watson. 

6300. ZEAL, for the truth. Reinerius, their 
adversary, declares "that a certain Waldensian 
heretic, with a view of turning a person from the 
Catholic faith (for such he calls the Romish errors), 
swam over a river in the night, and in the winter, to 
come to him, and to teach him the novel doctrines." 
— Milner. 

6301. ZEAL, for the truth. While he (the 
Apostle John) resided at Ephesus, going once to 
bathe there, he perceived that Cerinthus was in the 
bath. He came out again hastily. "Let us flee," 
says he, " lest the bath should fall while Cerinthus, 
an enemy of truth, is within it." — Milner. 

6302. ZEAL, for God. Mr. Andrew Melville, 
Professor of Divinity at St. Andrews in the reign 
of James VI., was a very bold and zealous man for 
the cause of God and truth, When some of his 



ZEAL 



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ZEAL 



more moderate brethren blamed him for being too 
hot and fiery he was wont to reply, "If you see 
my fire go downwards, set your foot upon it and 
put it out ; but if it go upwards, let it return to its 
own place." — Whitecross. 

6303. ZEAL, Hatred of. The Rev. Charles Wesley 
had charge of the curacy of Islington ; but " he was 
ejected from it, not so much because of his doctrine, 
as for the earnestness with which he uttered it." — 
Stevens. 

6304. ZEAL, in discovery. When Sir John 
Franklin applied for the post of commander to the 
ill-fated expedition in which he was lost, the only 
thing against him was his age. ' ' I might find a 
good excuse for not letting you go," said Lord Had- 
dington, then First Lord of the Admiralty, " in the 
tell-tale record which informs me that you are sixty 
years of age." "No, my lord," replied the intrepid 
and enthusiastic navigator; "I am only fifty -nine.'" 

6305. ZEAL, in preaching Christ. When liberty 
was offered to John Bunyan, then in prison, on con- 
dition of abstaining from preaching, he constantly 
replied, "If you let me out to-day I shall preach 
again to-morrow." 

6306. ZEAL, in rebuke. While Augustine acted 
as a presbyter at Hippo, under Valerius, his bishop, 
he was appointed by him to preach to the people, 
in order to reclaim them from riotous feasting on 
solemn days. He opened the Scriptures and read 
to them the most vehement rebukes. He besought 
them, by the ignominy and sorrow which they 
brought upon themselves, and by the blood of Christ, 
not to destroy themselves, to pity him who spake 
to them with so much affection, and to show some 
regard to their venerable old bishop, who, out of 
tenderness to them, had charged him to instruct 
them in the truth. " I did not make them weep," 
says he, " by first weeping over them, but while I 
was preaching their tears prevented mine. Then 
I own I could not restrain myself. After we had 
wept together 1 began to entertain great hope of their 
amendment." He now varied from the discourse 
he had prepared, because the present softness of 
their minds seemed to require something different. 
In fine, he had the satisfaction to find the evil re- 
dressed from that very day. — Milner. 

6307. ZEAL, in saving from danger. One day, 
on the sea- coast where I was staying, a steamer 
with many people on board was reported to be 
driven on to the rocks on the shore under the cliffs, 
and the furious sea was said to be fast breaking it 
to pieces. . . . When I reached the cliff, there, 
not far away, I saw the unhappy ship, as if herself 
in great agony, rolling and leaping among the rocks, 
almost buried in wild foam. On the cliff there were 
men trying to send a rope out on to the ship, to fix 
one end to the ship and the other to a firm rock on 
the shore, and with them they had a chair with 
pulleys. ... At length our hearts leaped and 
shouted for joy. They had succeeded. How ex- 
citedly we watched the precarious thing creep slowly 
along, fluttering in the furious wind, dashed by the 
clouds of spray ! And the rope so swayed and bent 
with the weight of the chair and the strength of the 
wind that it seemed as if it must break, or the 
woman at least fall out of the chair into the awful 
boiling surf just beneath her and be lost after all. 



. . . Another minute. She was landed !— Rev. Ben- 
jamin Waugh. 

6308. ZEAL, in seeking Christ. There was a lady 
came to our meeting in Philadelphia — to the noon 
prayer-meeting at eleven o'clock ; she came early, 
so as to get a good seat. After the meeting was 
over we had another meeting for women, and she 
stayed at that. In the afternoon we had another 
meeting, and she stayed at that. She had made up 
her mind not to leave the meetings till she had found 
Christ. She did not find Him at that meeting, but 
she might have found Him. He was offered freely 
to every one of them. So she stayed at the after- 
noon meeting, and still no light came. She stayed 
at the evening meeting, and went into the inquiry- 
room afterward. Between eleven and twelve o'ek-ck 
she took me by the hand and said, " I will trust 
Him." And she rejoiced in the Saviour's love. 
There was a woman who came determined to find 
Him. When we search for God with all our hearts 
we are sure to find Him. — Moody. 

6309. ZEAL, in spreading the Scriptures. It 

seems to have been a common practice with their 
(the Waldensian) teachers, the more readily to gain 
access for their doctrines among persons in the 
higher ranks of life, to carry with them a box of 
trinkets, or articles of dress, something like the 
hawkers or pedlers of our day ; and Reinerius thus 
describes the manner in which they were wont to 
introduce themselves : — " Sir, will you be pleased to 
buy any rings or seals or trinkets ? Madam, will 
you look at any handkerchiefs or pieces of needle- 
work for veils ; — I can afford them cheap." If, 
after a purchase, the company ask, " Have you 
anything more ? " the salesman would reply, " Oh 
yes ; I have commodities far more valuable than these, 
and I will make you a present of them, if you will 
protect me from the ecclesiastics." Security being 
promised, he went on : — " The inestimable jewel I 
spoke of is the Word of God, by which He communi- 
cates His mind to men, and which inflames their 
heart with love to Him." — Milner. 

6310. ZEAL, in the study of the Scriptures. 

The walls and trees of my orchard, could they speak, 
would bear witness that there I learned by heart 
almost all the Epistles ; of which study, although in 
time a greater part of it was lost, yet the sweet 
savour thereof, I trust, I shall carry with me to 
heaven." — Bishop Ridley, martyr. 

6311. ZEAL, Missionary. Mary Perth, a black 
woman, kept an inn at Sierra Leone during the 
latter part of her life. In her early days she had 
been a slave in North America, and had to labour 
from sunrise to sunset ; yet during night interval 
she used, twice or thrice a week, to walk seven or 
eight miles, with a child on her back, to teach a few 
slaves of her acquaintance to read, that they might 
be able to study the Scriptures for themselves. 

6312. ZEAL, Missionary. A Moravian who 
offered himself as a missionary to Greenland, to 
teach the poor ignorant natives the knowledge of 
salvation, was asked how he meant to live in that 
inhospitable climate? "I will," said he, "cut 
down timber and build me a house." "But," 
replied his friend, "no trees grow there." " Then," 
said he, " I will dig a hole in the earth, and live 

2 T 



ZEAL 



( 658 ) 



ZEAL 



there, so that I may preach the gospel to save their 
souls." 

6313. ZEAL, missionary, Cost of. I am about 
to die for the Ba-ganda (the people of U-ganda), 
and have purchased the road to them with my life. 

— Bishop Hannington. 

6314. ZEAL, Misunderstood. A man who de- 
clared he thought I was doing more harm than good 
by speaking to everybody about Christ told me I 
had seriously offended one of his friends by speak- 
ing to him in the street about his soul. Well, it 
happened in this way. I had not spoken to any one 
that day, and on my way home I was on the look- 
out, and saw a man leaning against a lamp-post, 
looking very lonesome. Thinking he might be a 
stranger, I just stepped up to him and said, " My 
friend, are you a Christian ? " on which he turned 
round, and looking at me with a scowl, he cursed 
me, and said it was not my business. And that was 
why his friend told me he thought I was doing 
more harm than good, and setting men against 
religion instead of making them converts. My 
answer was, that I was sorry if it was so ; but the 
fault was from the head, and not from the heart. 
" Well," said my friend, " I believe you are in 
earnest ; but you have too much zeal. What is 
zeal without knowledge ? " " Well," I replied, " I 
would rather have zeal without knowledge than 
knowledge without zeal." Well, months rolled 
away, and one Sunday morning, about daybreak, 
a bitter cold winter's morning, I heard a rap at my 
door. "Who's there ? " I said. " It's a stranger," 
answered a voice which I did not recognise. " What 
do you want ? " "I want you to talk to me about 
my soul." I got up and let in the stranger, wan 
and pale. " Do you remember, sir," he said, " meet- 
ing a man under a lamp-post three months ago, 
at ten o'clock at night ? " " Yes," said I, " I 
do." "Well," said he, "I am that man. I have 
had no peace since that night. I could not sleep at 
all, and I thought I would come to you and ask you 
what I must do ; " and so I talked to him, and 
showed him the way to Jesus, and he found peace 
with God. — Moody. 

6315. ZEAL, misunderstood. In the course of 
conversation my uncle said, "I pray God these 
Methodists may never get the upper hand ; if they 
do we shall have dreadful work." One present 
replied, " Why, what do you think they will do ? " 
"Do ! " said he ; " why, they will murder us all." — 
John Paioson. 

6316. ZEAL, Perseverance in. Mungo Park's 
dispatch to Lord Camden with regard to discovering 
the further course and outlet of the Niger, closes 
with these heroic words — "Though all the Europeans 
who are with me should die, and though I were 
myself half dead, / would still persevere." He 
perished in the attempt. 

6317. ZEAL, restrained for wise purposes. 

Some of our soldiers (at Waterloo), chafed at being 
so held in, fancied at times there was fear or hesi- 
tation in the breast of their great commander. 
There was none. But there was a cool and well- 
weighed estimate of the issue and the only way to 
reach it. He not only allowed but encouraged the 
French to expend their enthusiasm and exhaust 
their strength ; and while the outwitted Emperor 



was complaining that the British — especially the 
j Highland regiments — did not know when they were 

beaten, the Duke gave his last and longed-for order, 
j " Up, Guards, and at them ! " and the cheer that 

rolled along the lines of our army like a peal of 
j thunder awoke Napoleon for the first time to the 

master tactics of his foe, and the terrible certainty 
' of his own defeat. — Br. Gumming. 

6318. ZEAL, Results of. When Baxter came to 
Kidderminster there was about one family in a 
street which worshipped God at home. When he 
went away there were some streets in which there 
was not more than one family on a side that did not 
do it ; and this was the case even with inns and 
public-houses. . . . While some divines were wrang- 
ling about the divine right of Episcopacy or Pres- 
bytery, or splitting hairs about reprobation and 
free-will, Baxter was always visiting from house to 
house, and beseeching men, for Christ's sake, to be 
reconciled to God and flee from the wrath to come. 
— Rev. J. C. Ryle, A.B. 

6319. ZEAL, Source of. Somebody has said of 
Arnold of Rugby that " the central fact of his ex- 
perience was his close, conscious, and ever-realised 
union and friendship with the Lord Jesus Christ, 
and that in the overflowing fulness of his heart 
every expression of affection which might pass be- 
tween earthly friends passed between him and the 
Divine Man, whom, as a Friend, he had in heaven, 
to whom with an exhaustless enjoyment he clung." 
And it was this which was the inspiration of his 
life, the source of his remarkable courage and zeal. 

6320. ZEAL, stimulated by adversity. My 

brother and I were once ploughing corn on a 
Kentucky farm. I was driving the horse, and he 
was holding the plough. The horse was lazy, but on 
one occasion rushed across the field, so- that I, with 
my long legs, could scarcely keep pace with him. 
I found an enormous chin-fly fastened on him, and 
knocked it off. My brother asked me what I did 
that for. I told him I didn't want the old horse 
bitten in that way. " Why," said my brother, 
"that's all that made him go." — President Lincoln 
(condensed). 

6321. ZEAL, Stimulating effects of, illustrated. 

As a remarkable effect of the opening of the New 
Outfall (Nene Outfall, constructed by Telford), in 
a few hours the lowering of the waters was felt 
throughout the whole of the Fen-level. The sluggish 
and stagnant drains, cuts, and learns in far distant 
places began actually to flow ; and the sensation 
created was such that at Thorney, near Peter- 
borough, some fifteen miles from the sea, the in- 
telligence penetrated even to the congregation then 
sitting in church — for it was Sunday morning — that 
" the waters were running ! " when immediately the 
whole flocked out, parson and all, to see the great 
sight and acknowledge the blessings of science. — 
Smiles. 

6322. ZEAL, The Christian's. When one desired 
to know what kind of a man Basil was, there was 
presented to him in a dream, saith the history, a 
pillar of fire with this motto, " Talis est Basilius " 
— "He is all on fire, a-light for God." — Broolcs. 

6323. ZEAL, to be concentrated in one direction. 

Fowell Buxton was accustomed to say that he tried 



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ZION 



to be 11 a whole man to one thing at a time;" hence 
his success in life, — Leisure Hour. 

6324. ZEAL, without knowledge. John Pawson 
had charge of City Road Chapel after Wesley's 
death, and occupied the adjacent parsonage, Wesley's 
London home. He expurgated its library with 
iconoclastic zeal. Wesley's intimate friend and 
executor, the Rev. Henry Moore, says that "among 
the books which Mr. Pawson laid violent hands on 
and destroyed was a fine quarto edition of Shake- 
speare's Plays, presented to Mr. Wesley by a gentle- 
man in Dublin, the margin of which was filled with 
critical notes by Mr. Wesley himself. The good 
man judged them, and the work itself, as 'among 
the things which tended not to edification ! ' " — 
Steven's History of Methodism. 

6325. ZEAL, Worldly, and its results. Had 

some of those who are pleased to call themselves my 
friendstbeen at any-pains to deserve the character, 
and told me ingenuously what I had to expect in 
the capacity of an author, I should, in all probability, 
have spared myself the incredible labour and chagrin 
I have since undergone. — Smollett. 

6326. ZEAL, Worldly and missionary, con- 
trasted. A young Brahman put this question to 
the Rev. E. Lewis, of Bellary — "Do the Christian 
people of England really believe that it would be 
a good thing for the people of India to become 
Christians?" "Why, yes, to be sure they do," he 
replied. "What I mean is," continued the Brah- 
man, "do they in their hearts believe that the 
Hindoos would be better and happier if they were 
converted to Christianity ? " " Certainly they do," 
said Mr. Lewis. " Why, then, do they act in such 
a strange way ? Why do they send so feto to preach 
their religion ? When there are vacancies in the 
Civil Service there are numerous applicants at 
once ; when there is a military expedition a hundred 
officers volunteer for it ; in commercial enterprises, 
also, you are full of activity, and always have a 
strong staff. But it is different with your religion. 
I see one missionary with his wife here, and 150 
miles away is another, and 100 miles in another 
direction is a third. How can the Christians of 
England expect to convert the people of India from 
their hoary faith with so little effort on their part ? " 
— Chronicle of London Missionary Society. 



6327. ZEAL, Worldly, needs to be stimulated. 

The villager, to overcome his rivals in a contest for 
leaping, retires back some steps, collects all his 
exertion into his mind and clears the eventful 
bound. One of our admirals in the reign of Eliza- 
beth, held as a maxim, that a height of passion, 
amounting to frenzy, was necessary to qualify a 
man for the command of a fleet ; and Nelson, 
decorated by all his honours about him, on the 
day of battle, at the sight of those emblems of glory, 
emulates himself. This euthusiasm was necessary 
for his genius and made it effective. — /. D 'Israeli. 

6328. ZEALOT, Excuse of. We are told that 
when Catherine de Medici desired to overcome 
the hesitation of her son, Charles IX., and to draw 
from the wretched King his consent to the massacre, 
afterwards known as that of St. Bartholomew, she 
urged on him with effect a proverb which she had 
brought with her from her own land, and assuredly 
one of the most convenient maxims for tyrants that 
was ever framed — "Sometimes clemency is cruelty 
and cruelty clemency." — Trench. 

6329. ZION, Beauty of. When I stood that 
morning on the brow of Olivet, and looked down 
on the city crowning those battlemented heights, 
encircled by those deep and dark ravines, I in- 
voluntarily exclaimed, " Beautiful for situation, the 
joy of the whole earth is Mount Zion. And as I 
gazed, the red rays of the rising sun shed a halo 
round the top of the castle of David ; then they 
tipped with gold each tapering minaret, and gilded 
each dome of mosque and church, and at length 
bathed in one flood of ruddy light the terraced roofs 
of the city, and the grass and foliage, the cupolas, 
pavements, and colossal walls of the Haram. No 
human being could be disappointed who first saw 
Jerusalem from Olivet." — Porter. 

6330. ZION, Love of. Erom that high point one 
gets, when coming up by the Bethhoron road, that 
view of Jerusalem on the distant sky-line which 
Richard the Lion-hearted refused to gaze upon, 
saying, as he covered his eyes, " O Lord God, I 
pray I may never see Thy Holy City if so be that 1 
may not rescue it from the hands of Thine enemies! " 
That hill of Mizpeh is truly, as old Sir J ohn Maunde- 
ville calls it, "a very fair and delicious place;" 
and he adds, " It is called Mount Joy because it 
gives joy to pilgrims' hearts, for from that place 
men first see Jerusalem." — Henry Harper. 



INDEX OF CROSS-REFERENCES. 



Abasement, Self-, a source of hon- 
our, 2918, 2933 

■ Self-, Christian. 2916, 2924, 

2927 

■ should be thorough, 2914 

Ability and industry, 3057 
Absolution, desire of, in death, 
1497 

Acceptance of Christ urged, 856, 

887, 892, 954, 955 
Accepted in another, 2298 

in Christ illustrated, 944, 961 

Accident and natural laws, 2820-2, 

4491 

in men's birth, 610 

Accidents, God overrules, 723, 2162 
Adversity and God's purposes, 2822 
teaches the value of pros- 
perity, 4482 

knowledge gained bv, 3274 

zeal stimulated by, 6300, 6320 

Advocate, Jesus an, 316, 944, 948, 
989 

success of an, 4941 

Affection, avarice overcomes, 380 
Affliction, a refuge in, 5689 

a revealer of character, 5268 

and Christ, 5533-6, 5687, 

5693-7 

Bible a stay in, 491 

— — God a refuge in, 5272, 5695 

praise in, 4205-6 

- sent of God, 2820, 5273 

Afflictions, God's purpose in, 

5696-7 

use of, 2782, 5702 

Age, the, and Ritualism, 4817 
Ambition and zeal, 6276 
Appearances, deceptive, 3257 
Application of knowledge, 3286 
Art and children, 786 
— and nature, 3911-13 

and solitude, 5263 

God and man's, 2392 

Assurance and good works, 4903 
and the witness of the Spirit, 

6037 

Christian, 28, 4874 

Christian, and modesty, 3828 

Christian, and zeal, 6299 

■ grounds of, 1193-5 

in death, 1546 

■ — - with fearlessness, 6278 

want of, 6029 

Atonement and sin, 5197, 2500, 
5406 

. in Christ, 5399, 5402-5, 5408, 

5427, 5439 

reconciliation by, 900, 4575 

- — results of, 4580 



Atonement, the sinner's need of, 

3661-5, 4580, 4586 
Avarice, sin of, 3833 
Awe in listening to the gospel, 2201 

Baptism and regeneration, 4608 
Baptismal regeneration, 4609 
Battles, cost of, 5891-2 
Beauty and God, 2400, 3915 

and nature, 3911-3, 3932-5 

and science, 3918 

of benevolence, 450 

■ of naturalness, 3942 

Behaviour a sign of character, 736 
Belief, a child's, 2052-3 

and the Bible, 481-603, 4962- 

4993 

and the decrees, 1572 

blessedness of, 2061-2063 

in Christ, 830-6, 841-2, 870, 

889-900, 911 
in death, 855, 885, 931, 1466- 

72, 1479, 1504, 1531 

in God, 2401-3, 4625 

in God's Word, 4634 

in the promises, 4465, 4473 

Beneficence, delicacy in, 754 

self-denial in, 7 61 

Benevolence and deception, 748 

and fashion, 2155, 4782 

and selfishness, 762 

Christian, 750-1, 757 

Bereavement, comfort in, 5270 

and fruit-bearing, 118 

resignation in, 140 

Bereavements, influence of, 138- 

140, 5268, 5271 

universality of, 143 

■ use of, 144-5, 5274 

Bible, acquaintance with, 4977, 

4984 

Calvinism and the, 705 

contentment and the, 1286 

difficulties in, 4962-3. 4779-81 

ignorance of, 4964, 4973, 4977, 

4982 

necessity for, 4765 

not self-contradictory, 4986 

i ■ power of, 4970-1 

! wisdom of, 4972, 4992-3, 4995 

I Bigotry and ignorance, 2997-9 

I heaven no place for, 2760 

! motives for, 2967, 2999 

secret of, 3006 

Blessedness of giving, 2359 
Blessing, bankruptcy sometimes a, 
398 

independence a, 3042 

Blessings and afflictions con- 
trasted, 137 



Blessings of grace, 2588-93, 2603 

of holiness, 2832-4 

of religion, 4657 

of the Spirit, 2838-42 

Books and solitude, 5264 
Bounteousness of Christ, 901, 945, 
4504-5 

of God, 2458, 2468 

of grace, 2593, 2598 

of nature, 3915-9, 3922 

Bravery and honour, 1377 

and victory, 5889-94 

and warfare, 5964 

Cant and religion, 6050 
Carefulness and benevolence, 467 
Centre, God the, 2476 
Ceremonies and sacraments, 4858 
Certainties and doubts, 1709 
Chance and utility, 5856 
Character and solitude, 5268 

caution a sign of, 714 

nobility of, 1672 

obedience a test of, 3393 

Charity and baptism, 405 

and zeal, 6277 

Cheerfulness and humility, 2919 
Child, reproof from a, 4688 
Children and drunkard, 1738 

■ and heaven, 2732 

and the Sabbath, 4347 

Christ and the, 848 

trust of, 5715 

Choice, a final, 1564-5, 1569 
Christ a foundation, 2285, 44o0 

and afflictions, 117, 5273-5, 

5424, 5428, 5436-7 

and aged, 154 

and assurance, 307, 4430 

I and charity, 147, 3794 

! and God, 2427 

l and good deeds, 2517, 2523 

1 and humanity, 2905, 4934 

i and humility, 2935 

■ and judgment, 3194, 4753 

I and justification, 3234, 5399, 

5403-5 

and kindness, 3239 

and preaching, 2681 

and revolutionists, 4774 

— and riches, 4783 

— and sinners, 5220, 5227, 
5230-1 

— and soul, 5280, 5304, 5307 

— and substitution, 5399-5404 

— and troubles, 5693 

— and truth, 5724 

— and works, 6100 

— call of, 696-7, 3815, 4934 

— child trained for, 780 



662 



INDEX OF CROSS-REFERENCES. 



Christ, communion with, 3164-7 

confession outward for, 1184 

confidence in, 1198 

cross-bearing for, 1414 

death of, 1425, 5400-4 

earnestness for, 1813-4, 6279, 

6294-6, 6305-6 

forgiveness in, 2265-7 

free grace in, 2293 

impressions for, 3025 

kingdom of, interest in, 3259 

loyalty to, 3570, 6225, 6279, 

6299 

manhood in, 3636 

■ mission of, 4934-6 

missions for, 3794, 6311-13 

name of, 4937i 

outcast received by, 4049 

rest in, 4724 

salvation in. 4885, 4937, 5399 

self-denial for, 5028-9 

self-given to, 5016 

source of life, 3072 

speaking for, 5329 

strength in, 5378 

suffering of, 5276, 5439 

sufferings for, 4433, 5437, 

5440 

union in, 5784-5, 5807 

-witnessing for, 6039-40 

■ world for, 6146, 6150, 6157 

■ zeal for, 6294-7 

■ zeal in preaching, 6305 

Christian and eternity, 1939 

and moralist contrasted, 3848 

birth does not make the, 613 

death of a, 1467-8 

— envy in, 1921 

failure, compromise the secret 

of, 1170 

forgiveness of, 2248 

labour, fruit of, 2309 

■ liberty, 3332 

life and bigotry, 604 

life and new birth, 3958 

life, appropriateness in, 273 

■ work, 2130, 3353, 2309, 3293 

Christianity and drunkenness, 1739 
■ and infidelity contrasted, 

3072, 4657 

and poor, 4161 

and science, 4951 

and sinner, 5218, 5232-5 

■ broad and narrow, 674 

Christian's ambition, a, 175 

choice, a, 822 

duty, the private, 1790 

humility, a, 2976 

self-control, a, 5022 

victory, a, 5887 

zeal, the, 6322 

Christians and light, 3464 

courage of, 1365 

death of, 1529-37, 1545-6 

• inconsistency of, 3036 

recognition of, 4569 

separation of, 5079 

world without, 6170 

Church and baptism, 402-3 

and controversy, 1303, 5725-6, 

5736 

and doctrine of atonement, 

353, 5406-8 

and humility, 2922 

and martyrs, 3644 

and the sepulchre, 5080 

apparatus in the, 240 

children in the, 801 



Church, Christ and the, 849, 
4887-9 

divisions drive men from, 

1687, 1710-11 

equality in, 1926 

union in the, 5788-9 

unity of the, 5812 

Comfort from God's Word, 414 
Commemoration, Lord's Supper a, 

3487 

Commencement, life only a, 3410 
Companionship and wine, 17, 6009 
Company, Bible a test of, 494 
Compassion and bravery, 661 
Compensation, heaven a, 2727 
Confession and conversion, 1324 

and reconciliation, 4571 

Confidence and zeal, 6278 
Conscience and liberty, 3334 
Conscientiousness and benevolence , 
442, 452 

Consciousness of forgiveness, 2260, 
4903 

Consecration and asceticism, 300 

and Christian zeal, 6279 

■ secret of, 3376, 6279 

want of, in believers, 437 

Controversy and Christ, 844 

and truth, 5725 

Conversation and Christ, 845 

Conversion and aged, 156 

and substitution, 4584, 5145, 

5231, 5400 

and terror, 5534 

fear a means of, 1501 

necessity of, 613, 616-7, 4650 

Convert, praise for a, 4203 
Conviction and argument, 278 
Conqueror, Christ a, 829 
Corruption claims the beautiful, 

420 

Country, heaven our, 2765 
Courage and fear, 2193 
Creation and man, 3592 
Creature, man a fallen, 3593, 5133, 
5193 

Creed, desire shapes the, 1627. 
5755-6 

Creeds and prayer, 4232, 4284 
and truth, 1600, 1708-9, 5726, 

5736, 5773-5 

and the Trinity, 56, 84-8 

Crisis moment in life, 3377, 4891, 

, 4896, 5603, 5607 
Critics and the Bible, 497 
Cross, peace made on the, 3307, 

4105, 4575, 4582-4, 4887 
Cruelty and lust, 3576 
Culture and benevolence, 468 
Cure of falsehood, 2136 

Danger and heroism, 2184 

and love, 3556 

and prayer, 4293 

confidence in, 1194 

Dangers, argument and its, 279 
Darkness, light in, 3457 
Day, evil sufficient for, 1977 
Days, influence seen after man3~, 

3097, 4476 
Dead, praise amid the, 4198 
Death and Atheism, 318 

and Christ, 885, 5054-7, 5423 

and confidence, 1188 

and idleness, 2974 

and illness, 3007 

and life, 3355, 3359, 4901 

and meditation, 3666 



Death and passion, 4075 

and pleasure, 4155 

and sect, 4997 

and the gospel, 2530 

and unckaritableness, 5765 

and youth, 794-6. 1804, 2759, 

6247, 6257 

Bible a comfort in, 484-5 

bravado in, 655 

Christ in, 913, 931, 1859--80 

2742-3, 3167, 3176, 3194, 480i 

Christianity in, 1062 

comfort in, 1140-2, 4809, 5424 

dauntlessness in, 1454, 2056, 

2756 

desired by aged, 157 

enlarges our knowledge, 3270 

hopes in, 2882-3 

life recalled in, 3421, 4943 

light in, 3458 

minister of, 3731 

not to be bribed, 3844 

of child, 774 

preparation for, 2761, 4415, 

4616, 4665, 4743 
ready for, 4559, 4724, 4752, 

4801-8 _ 

reconciliation through, 4575 

self-consciousness in, 5021 

stoicism in, 5372 

triumph in, 5708 

trust in, 5708-9 

unity in, 5807 

victory of, 5896 

young should be prepared for, 

6239 

Decision, necessity for, 1581-4, 
5593-7 

Defects, envy magnifies, 1924 
Deliverer, God the, 2477 
Despair and love, 3517 
Determination and duty, 1730 
Devil, deceit of, 4916-8, 4921 

service of, 4919-20 

Devotions and duty, 1751, 5710-13 
Difficulties and the Sabbath, 4839 

cheerfulness under, 770, 5713 

courage amid, 1366 

perseverance amid, 3807-8, 

5694 

pursuit of knowledge amid, 

3283 

prayer in, 4282 

worship under, 6199 

Disappointment, man's, in life, 
3379 

Discipline and self-denial, 5026 
Divine care, minuteness of, 707 

mind and beauty, 417 

regard, afflictions a token of, 

142, 5696-7 

things, no appetite for, 253 

will and prayer, 4244, 5709-10 

will, submission to, 5396, 

5718-20 
Divinity and Christ, 934 
Doctrine and Trinity, 3684 
Doctrines, teaching and living, 

5486 

Doers and hearers, 2679 
Doing good and greatness, 2622 
Doubt, life spent in, 3429 
Drink and sin, 5193 

and the Bible, 19, 571, 6011, 

6015 

Duties and doctrines, 1401, 1693, 

5685, 5726 
knowledge of, 3280 



INDEX OF CROSS-REFERENCES. 



663 



Duty and amusements, 198 

and brave, 656, 5706, 5713 

and charity, 746 

and conversion, 1325 

and heroism, 2815, 5706, 

5711 

■ and loyalty, 3564 

and obedience, 3954 

and prayer, 4233, 4235 

and sentiment, 5075 

and sincerity, 5209 

and zeal, 6281 

courtesy in Christian, 1380 

toward sin, 5196 

Dying hour, vanity in, 5862 
in faith, 2064 

Eaenestness, absorbing nature of , 

1908-9, 6276 

and Christian perfection, 6274 

and our personal influence, 

4191 

Christian, 6146, 6275 

and orthodoxy, 4070 

earnestness for Christ, 6297, 

6305 

in seeking Christ, 6308 

ministerial, 3755-7 

missionary, 3807-9, 6311-3, 

6326 

misunderstood, 1917 

need of, 1913, 4200, 5418 

power of, 4372, 4376-7, 5295 

scientific, 1907 

the secret of success, 5422 

value of, 1918, 4188, 6318 

Eating, appetite grows by, 254 
Economy and education, 1830 
Education and youth, 6248 
Enemies, Bible circulated by, 512 
Enemies, Christianity and its, 1046 
Enemy, union amid the, 5791-2 
Enthusiasm, Christian, 6294-7, 

6303, 6305-6 

■ needs to be stimulated, 6327 

reasonableness of, 6279 

Errors, leniency towards, 2183 
Eternal life, prepared for, 1531-3 
life, realising, 1475, 4746, 

4752-6 
Eternity and time, 5573 

and sinners, 5239 

and works, 6135 

Christian's welcome of, 1546, 

hearing for, 2691, 4914 

preaching for, 4358, 4372 

unprepared for, 1490, 1526, 

4616, 6141 
Evil and good works, 2524 

and woman, 6041 

good for, 2512-3, 2515 

prayer a means of testing, 

4221 

zeal for, 6294 

Example amid afflictions, 134 

Christ a, 943, 951 

Christian power of, 1045 

imitating Christ's, 6274 

looking at, 981 

Excitement, calmness amid, 699 
Experience and adversity, 80, 6137- 
40 

and apostasy. 230-1 

and belief, 430-6, 532, 2064-71 

and conversion, 1338, 1351 

and simplicity, 5128 

and sin, 5151, 5160 , 



Experience. God's dealings with us ! 
in, 3612, 3617 

religious, 4630, 4635 

want of faith in, 5167 

worldling's, 6138, 6141-2 

Extravagance and charity, 749 

and riches, 4785, 4796 

Eye, help from, 2693 

Failuke and success, 5409 

Faith an anchor, 207 

— — and agnosticism, 161 

and encouragement, 1873 

and feeling, 2208 

and foresight, 2244 

and loyalty, 3565-6 

and missions, 3783, 3809, 

6311-13 

— and obedience, 3656, 3985, 

5714, 5718 
and prayer, 3859-60, 4234, 

4242, 4248-58, 5709-10, 5739, 

6124 

and repentance, 4668, 5146-7, 

5219 

and testimony, 5531, 5758-9, 

5764, 5999, 6039-40, 6127-32 

and works, 438 

Christ the author of, 974 

foundation of, 439 

in the Bible, 510 

in the promises, 4465, 4473 

triumphing in, 480 

what is, 440 

Faithfuluess of a friend, 2300 

Fall, tradition of, 1394 

Family, hypocrisy in the, 2956 

Fashion and eternity, 1938 

Father, God a, 904, 2381-2, 2402-7, 
2430-1, 2437-43, 2466-7, 2478, 
2575, 2644, 2767, 3016, 3349, 
3376, 3525, 3549, 3555, 3612, 
3629, 3706, 3995, 4442-6, 4494, 
4804-5, 5695, 6167 

influence of, 2854, 3162, 3261, 

4579, 6241 

Father's unkindness, a, 584 

Fathers and the Scriptures, 4976 

Fear and brave, 657 

and death, 1498-1502 

of future, 2316 

Fearlessness, a source of, 2060 

Foolish guide, a, 2641 

Fool's moralising, a, 3855 

Forgiveness and anger, 211 

and sin, 5141, 5197, 5200, 

5219-20, 5227, 5235, 5239, 
6059, 6132 

and temper, 5489 

Foundation, Christ a, 966, 4820-2 

Free will and fate, 2162 

Fretting and labour, 3290 

Friendship a test of adversity, 76 

and conversion, 1327 

Future and earthly danger, 1824 

doubt as to the, 1705 

glories of, 2768, 2779 

of the world, 6148 

Gain and hearers, 2680 
Genius and intemperance, 3140- 
46 

Giving and love, 445, 3518 

known to God, 459, 761 

God, acceptance with, 30 

and ambition, 184, 5029 

and duty, 1753, 1758 

and gifts, 6018 



God and heathen, 2715, 3789, 3821, 
6146 

and hindrances, 2820, 2822 

and impressions, 3026 

and nature, 3910, 3914-5, 

6122, 6167 

and sinner, 5217 

and texts, 5539 

and the heart, 2710, 3524-5, 

3533-5 

and the Trinity, 5684-8 

and the universe, 5819-20, 

6122, 6167 
appointed the Sabbath, 4832, 

4838 

banishment does not separate 

from, 396 

belief in, 432, 2067, 2075-7 

bereavement from, 471 

building for, 682 

■ call of, 698 

children a trust from, 785 

children and the mysteries of, 

787 

Christ must be, 930 

Christ the power and wisdom 

of, 986 

Christians preserved of, 1034 

Church not to take the place 

of, 1099 

confidence in, 1196, 2058-61, 

3458, 4270-1, 4469-75 

disappointments sent of, 1663 

freedom of access to, 31, 4231, 

4279-81 

hears prayer, 4248, 4257, 

4278-9 

holiness of, 2833 

humanity in union with, 2907 

in the Bible, 519 

indifference in the house of, 

3047, 4914-15, 6188-92 

intuitions come from, 3155 

knows our good deeds, 453, 

459, 464 

little things keep men from, 

3475, 5674 
man made in the image of, 

3621, 3629 

obligations to, 4000 

omniscience of, 4015-6 

our ally, 169 

our judge, 3205, 3708-9, 4061 

overrules chance, 723, 2644, 

3612, 4501 

praise due to, 4197, 4201 

prayer and communion with, 

4216-33 

prayer anticipated of, 4258 

recompense of, 464-5 

resignation to, 4702-3 

response of, to faith and, 2067 

resting in, 4724-5, 4734, 5708- 

14, 5722 

should be served with cheer- 
fulness, 769 

souls seeking, 5321 

success depends upon, 5413 

supplies men's needs, 3945 

thankfulness to, 4197, 4201, 

5545 

the source of blessings, 619 

— the source of gifts, 2347 

the source of knowledge, 3273 

tribulation of, 5673 

trust in, 5710-12 

truths come of, 5753 

unity of, 5811 



664 



INDEX OF CROSS-REFERENCES. 



God, vengeance belongs to, 5868 

Word of, 0069-70 

zeal for, 6299, 6302 

God's care for His people, 708 

power, and failure, 2043 

• return for giving, 2364 

Spirit and church machinery, 

1092 

Godless, influence over the, 3091 
Good and evil, receiving, 1963 

deeds and death, 1486 

influence for, 3085 

man, faults in, 2182-86, 4653 

Goodness and truth, 5727 
Gospel and joy, 3188 

and Lord's Supper, 3488 

and man, 3595, 4879-91, 4894, 

4899-4903, 5139, 5219 

and reprobates, 4684 

— - and standard of purity, 4533 

and young men, 6233 

■ ■ Christ's power in, 951 

congregations and the, 1208 

■ missions in the, 3784 

success of, 3818-20 < 

Grace and practical religion, 4652 

and self-denial, 5034 

cavilling a hindrance to, 715 

growth in, 2473, 2638, 4869, 

5044 

not a thing of talk, 4646 

Grave, home beyond the, 2708, 

2728-34, 2741-3, 2845 
Greed and wealth, 5981 
Guidance and superstition, 5448 

from God, 723, 3612, 4511 

Guide, Christ a, 834, 941 

Habit, carelessness a, 709 
Habits, conversion a change of, 

1219 

evil, 1967-9 

Happiness and Christians, 265 

and wealth, 5409, 5982 

money does not bring, 3835- 

39, 4792, 4797-8, 5982, 5986-90 
Happy home, secret of a, 2853 
Health and abstainers, 16 
Heart, a new, 1345-7, 2022, 2267, 

4922 

and honesty, 2863 

and prayer, 4317 

Christ in the, 915-6, 1338-9 

change of, and externals, 

2028, 2030 

God in the, 2428 

■ gold in the, 2502-6, 3836, 3839, 

5981, 5989 

sin in the, 2271, 2277, 5168-70 

Heathen and missions, 3783-3821, 

6146, 6148, 6150 
Heathenism and love to God, 3563 
Heaven, afflictions make us long 

for, 136, 1546, 3382, 5434, 5962 

and earth, 1822 

and holiness, 2827 

and sinners, 4822, 4892, 5239, 

5613 

and zeal, 6282, 6299, 6302 

Bible points to, 554, 6066 

Bible the guide to, 587-91, 

1422 

children to be reared for, 817 

kingdom of, 1001-4, 1105, 

3259-64 

no strife in, 5383 

our home, 1802, 2708, 2728-34, 

2741-3, 2,845 



Heaven, praise in, 4209-10 

rest in, 4726-7, 5962 

treasure in. 5649-51, 5653- 

58 

Heavenly crown, the, 1424 
Hell, doctrine of, 5161 
Help, lost near, 3504, 3657 
Hero, death of, 1472 
Hindrances sent of God, 1599, 1663 
Holiness, beginnings of, 2586, 2590 

capacity for, 3629 

claims of, 3621 

known and recognised of men, 

1018, 4874 
— - necessary, 2761 

power of, 1019, 3383, 4533 

source of, 901, 5343 

what is ? 4905 

Home, heaven our, 2766-7 

lost in sight of, 3503-4 

Hope, anchor of, 2074 

children our, 805 

Christian's, in death, 1506-10, 

1521 

the Christian's, 992, 1011, 

1015, 1017, 5554 
House, Christ dwells in the, 892 
Human nature, Bible true to, 599 
Humility and happiness, 2663 

and wisdom, 6019 

Husbandry and war, 5943 
Hypocrisy and Scriptural difficul- 
ties, 4962 

and spurious piety, 4150 

and infidelity, 3061, 3067-9, 

3075-6 

Hypocrites and an appearance of 
religion, 326, 4638-41, 4652-4 
— - difficulty of detecting, 1363 

Ideal, striving after, 3324, 3328, 
3379, 3410, 6274 

Idleness and evil, 2138 

and labour, 3291 

and pride, 4418 

in the Christian, 1009 

Ignorance and knowledge of essen- 
tial things, 3280 

conceit in, 1174, 3325 

danger of, 3285 

ended at death, 3270 

fear born of, 2198 

our, longings amidst, 3273 

Ignorant to be remembered in 
preaching, 3326 

and ministers, 3742-3 

Imitation of Christ our duty, 
895-7, 974, 1013 

Imagination and experience, 2010 

Immorality, experiments in, 2024, 
5882 

Immortality and Christ, 913, 977 

— and heaven, 2726-91 

and life, 3347, 3356-9, 3389, 

3428, 3434, 3438, 3455 

and life-work, 3448-50 

and youth, 6250 

Imperfection, man's inherent, 

3396, 3610-13, 5135, 5148-52, 1 

5179 

Impossibilities and truth, 5728 
Impressions, permanence of, 1806-7 | 
Imprudence, the sinner's, 5132, ' 

5140, 5151, 5182, 5186 

the soul's, 5307 

Individual faithfulness, 2111 
Indulgence and carelessness, 1388, 

2792, 4789, 5181, 6009 | 



Indulgence, sinful, 257-8, 1387, 

1997, 4778, 4786, 5048, 5193, 

5213, 6012 
Infant baptism, 406-9 
Infants, death of, 794-5 

tenderness towards, 812-3, 818 

Infidels and Christianity, 1045 

Influence, a father's, 2172 

■ of Bible, 530, 531, 4970-1, 

4983, 4987-9, 6069-71 

of example, 1982 

of faith, 433-5 

— - of friends, 2303 
Ingratitude and gratitude, 2607 
Insult a humiliation, 2913 
Intelligence in nature, signs of, 

3937 

J EWELS, a foolish bargain for, 411 

children, a mother's, 784 

decay of, 1557 

God's way with, 127 

Joy amid afflictions, 133, 4205-7 

and heaven, 4209-10 

and sorrow, 5269 

in self-sacrifice, 445-8 

— — in serving- God, 2470, 4197, 
4200 

■ not possessed by worldling, 

2667, 2671-2 

of believers, 438-9, 4199, 4801' 

tribulation a source of, 480, 

5672 

■ uses of, 771 

Judgment and Christ, 950 

and death, 1480 

and eternity, 1934-50, 3231 

and pardon, 4061 

and sin, 5143 

and the resurrection, realis- 
ing, 4752-3 
are we prepared for? 1483, 

1554, 1809 

certainty of, 1703 

conscience in, 1218-22, 1240- 

3, 1249-53, 1255 

■ day, uncertaintv in, 4925 

■ fear of, 1862, 1952 

• mercy in, 3708-9 

■ no fear of, 100 

preparing for, 1804, 2761 

■ to be prepared for, 4390 

Justification and saving faith, 

2080, 2096, 2295, 4061, 4063, 

4887, 4892-3 

Kindness and benevolence, 453-5 

and charity, 746-762 

and controversy, 1301 

gain of, 456-7 

Kindred, love towards, 665, 667- 
81, 763, 4871 

— preaching to, 3820, 4395 

Kinship and fatherhood re- 
sponded to, 2197 

of Christ, 917 

King, Christ a, 832-3, 850, 870, 
904, 938, 973, 983, 1001, 1007 

■ Christian to be a, 1007, 1011, 

1015 

sacrifice for the, 4860 

Kingdom of Christ everlasting, 
1001-3 

of heaven and the Church, 

1087 

— - of heaven, extension of, 1057, 
1083, 3782-3821, 6146, 6148, 
6150 



INDEX OF CROSS-REFERENCES. 



665 



Kingdom of heaven, stability of, 
1103 

King's clemency, a, 1128 
Knowledge and belief, 431, 2077 

and experience, 2009, 2011, 

2014-18 

despised, 3327 

■ experimental, 2018-24 

man's, limited, 3916 

of self, importance of, 5051-2 

progress in, 3329 

to be sought continually, 3328 

zeal without, 6324 

Labour and love, 3520, 2521 

and payment, 4099 

and perfection, 4123, 6274 

for eternity, 1943 

Law and chance, 35-6, 719, 3911, 

3935, 3937, 4270, 4491 

and justice, 3217, 31 

and love, 3522 

and usage, 5839 

■ Christ fulfils the, 900, 982 

Laws, Bible, the foundation of, 586 
Learning and ability contrasted, 4 

books will not secure, 649 

Liar, devil a, 5638 

Liberty and light, 3463 

Life and education, 1331, 1837 

and growth, 2637 

and inspiration, 3124 

and labour, 3292 

and possibilities, 4181 

and redemption, 4586 

and theology, 5555 

Bible, and its use in, 498 

burden suited to, 684 

certainties in, 717 

charity in humble, 757 

Christ the bread of, 975 

heart controls the, 2699 

Jesus in this, 3165 

mistakes in, 3823, 3826 

noise not, 3975 

obedience is, 3990 

sacrifice of, for truth, 713 

superfluities in, 5447 

support in, 594 

trust in, 5713, 5714 

— — usefulness the end of, 5847 
Light and guidance, 2646 

in the hour of death, 1506, 1521 

Little things, effects of, 426-9. 

3243, 5041, 5140, 5148, 5151-2, 

5173, 5183 
things, greatness shown in, 

2631, 55S3 
- — things, misuse of, 5626 
things, observing, 2038, 3239- 

40, 3285 

- — -things pregnant for the future, 

1569, 1584, 5577 
Living by faith, 2083-4 
Look, apostate reclaimed by, 236 
Love and fear contrasted, 2195 

and humility, 2920 

and immortality, 3015, 3708 

- — - and insensibility, 3121 

and justice, 3217-20 

■ — — and knowledge, 3266 

God is, 2430, 2431-40 

■ God seeks our, 2404, 2407, 

2438-40, 2467, 2698, 2713 
— ministrv of, 2558, 3757, 3760, 

3802-3 

obedience the test of, 1040, 

2493, 3986, 3995 



Love of father, 2173-4 

of God seeks men, 3707 

truth in, 3726, 3755, 5738, 

5739, 6059-67, 6318 
Loved ones in heaven, 2775 

Malevolence and envy, 1896, 
1919-20 

Malice and envy cause disunion, 
1680 

fruits of, 1922-5, 2674, 6298 

Man and God contrasted, 1872, 
2496 

and prayer, 4289 

and youth, 6261-3 

gospel for, 2550 

greatness must be in the, 2630 

— — heedlessness of, 2792 

honour paid to, 2876 

— — mind standard of the, 3725 
— — mother makes the, 3876 

necessity makes the, 3943 

Man's duty and prayer, 4235, 4487 

knowledge and nature, 3916 

Melancholy, religious, 1617-22, 
5269 

Memory and attention, 364 

and the past, 3201 

Men, ambition destroys the final 

feeling of, 189, 3716, 5948-9, 

5952 

and moral qualities, 3847 

and power, 4193, 5376-82 

earnestness in warning, 13, 

887, 1818, 2530, 3726-7 Jf < 
gospel hidden from, 2557, 

2719, 2722-4, 3807 

inconsistencies of, 3037 

money enslaves, 3837-9, 5979- 

83 

Mercy and judgment, 3195 

and law, 3304 

difficult to realise, 2262 

God's, 2263, 2267, 2295, 2436- 

40, 4847, 4899, 4903, 4936 

man's, 2254-8, 2264 

Message, the gospel's, 2561 
Messiah, Christ the, 983 
Minister and ignorance, 3000 

and meditation, 3669 

not to take the place o: 

Christ, 3730 
Minister's time, a, 5572 
Ministers, Bible the one book for, 

593 

I comfort of, 1138 

conversion and, 1352 

i — - faithfulness of, 13, 887, 1818, 

2217, 2218 
— — piety in, 4148 
I Ministry and intemperance, 3147, 
4862 

I and the judgment day, 3196 

Miracles and nature, 3917 
Mischief and false prudence, 4513 
— — duty keeps out of, 1782 
Misfortune, how to bear, 82-4 

men cannot avoid, 5698 

the common lot, 5668 

— support in, 77, 5667 
Missionary and worldly zeal con- 
trasted, 6326 

1 Bible a, 513 

Mohammedanism and Christianity, 
1047 

; Moment, life reviewed in a, 3424, 
I 3425 

Moments, critical voice in, 824 



Money and industry, 3056 

and its possessors, 4781, 4785- 

92, 4800, 5979-86 

and men, 3687 

and the Church, 1076, 4776 

cannot bring happiness, 4797 

■ no excuse for extravagance, 

4796 

Morals of the Bible, 546 

purity of, 5881 

untested, doubtfulness of, 

5906, 5908 
Mother's education, a, 1829 

love, a, 3513-15 

Mothers, faith of, 2057 

Natuke and art, 36 

and self-knowledge, 5051 

and the geological growth of 

world, 6137, 6167 
beauty of, 1392-31, 1623, 

1826, 6131, 6139-40 
enforces brevity of life, 3365- 

7, 3370 

limited conceptions of, 3598, 

6143 

human, sinfulness and degra- 
dation of, 3596-7, 5133-5208 

Necessity, prayer a, 4222 

the doctrine of, and free will. 

2162 

Needy, alms are not to be denied 

to the, 171 
Neglect and carelessness, results 

of, 709 

lost from, 1455, 3500 

of Christ and business, 689, 

4021 

of God's house and business, 

686 

— — - of opportunities for good, 

4013-4, 4019, 4025-9 
New birth, the, 616, 617, 1319-52 
Newspaper and Bible, 499 
New Testament and theology, 5556 
Niggardliness, greed of, 378 
Numbers and energy, 1898 

Obedience and love, 3522, 3532, 

3562, 4810 

and zeal, 5103, 6284 

Observation, exercise of, 2037, 2041 
Obstacles, overcoming, 1568-9. 

1571, 2819, 6146, 6285-6, 6327 
Omission, sins of, 709, 4005, 4025-9 
Omnipresence of God, 2452-4 
Omniscience of God, 2035, 2036 
Opportunity and decision, 824, 

1562-71, 3831-2 

and procrastination, 4436-41 

■ and time, 1455, 1458, 5576-8, 

5583-8, 5593-7, 6218 
and youth, 1839-40, 6251, 

6254, 6268 
Opinion should not interfere with 

duty, 5075 
Opinions and patience, 4091 

change of, 4617 

Opposition to Christ illustrated, 

4705 

Opprobrium to be borne in 

silence 1963 
Orphan, God the father of, 247S 
Orthodoxy and Unitarianism, 5804 
narrow conception of, 1036, 

1401, 5053, 5078 

zeal for true, 6301 

Others, care for, 5061-64 



666 



INDEX OF CROSS-REFERENCES. 



Others, despisinsr. in the Christian ' 
life, 1036, 5049, 5053 

duty toward, 1793, 5057, 5059 

heaven desired for, 2730 

regard for, 1S65 

sacrifice for, 4S59 

Ourselves, knowledge of, 3231 

Paix, self-forgetfulness in, 5042 
Pardon, birth does not ensure. 
612 

how obtained, 350, S31, 2264- 

6, 2267 

needed bv all, 1611-16. 2262-3 

seeking, 866-70, 2253 

Passion, the ruling, 1539 
Past, controversy a thing of the. 
1301 

Patience and forgiveness, 2252 
Pay and duty, 1756 
Payment and war, 5944 
Peace amid danger, 1194, 4551 

amid excitement, 699-702, 

4552 

and reconciliation, 2253 

and truth, 5729 

in death, 841, 992. 1466-73 

the Christian's, 1193-6, 454S-9 

world cannot give, 3613, 38 1 3. 

5982, 6136, 6142, 6174 
Penitence and repentance, 4669 
People, the, ignorance of, 3002 
Perfection, Christian ideas of, 360- 

1, 1262-7, 4874, 4905-6 
Perfect man, end of. 1010 
Peril, union in, 57S6 
Perseverance and enterprise, 1905 
of the saints, final, 1859-60. 

2135 

Personal appeal, effects of, 241 
Piety and learning, 3323 

and philanthropy, 4170 

and wealth, 5984 

life the test of, 3431, 3433 

• works of, 1014, 3431 

Pleasures, fleeting nature of, 1903 

Poison, drink a, 1721 

Poor and the gospel, 2551, 2552 

churches for the, 1112 

Possession and desires, 1625 
Poverty, thankfulness in, 5544 ' 
Power, example of, 1980 

of forgiveness, 2273-4 

of gentleness, 2338-9 

• of money for good, 3842-3 

Practice and doctrine, 1690 

and profession, 4451-53 

Practising and preaching, 4348 
Praise amid danger, 838 

and good works, 2556 

claimed for God alone, 2347. 

2377, 2420, 245S, 2611, 2614 

in death, 1528, 3458 

serving God with, 769 

to Christ, 833 

Prayer and backslider, 386, 390 
and chance, 720, 2013, 2067, 

2474, 4491-2, 5413, 5420 

and effort for others, 1844 

■ and forbearance, 223S 

and gifts, 2344 

■ and meditation, 3667 

and mirth, 3766 

and penitence, 4111 

and works, 6127, 612S 

and youthful piety. 671 

in hour of death. 1529 

Prayerlesa church, a, 1072 



Preaching and Atonement. 337, 338 

and prayer. 4239, 4240 

and revelation, 339 

arrangement in, 283 

art in, 295 

brevity in, 666 

controversy to be avoided in. 

1309 

earnestness in, 1S17 

self-forgetfulness in, 5043 

Precept and example, 1978 

and power, 4196 

Prejudice conqueror by gospel, 
3811-2 

Preparation and heaven, 2761. 
2769-73 

for death, 1481, 1531-37, 1551- 

4, ISO! 

for eternity, 1950, 1953, 2740 

Pride and humility. 2921 

■ and idleness, 2975 

luxury the sign of, 3584 

man's foolish, 286^-8 

sin the source of, 5189 

Priest, confession not to a, 1182 
Priestcraft and Bible, 500 
Principles and accomplishments. 
37 

life a testimony to. 3348 

unchristian, 690, 691 

Probation, life a. 3378, 3389-94. 

3428, 5599, 5976, 6217-20 
Procrastination and prejudice, 4403 

and years, 6218 

Progress and ease, 1S25 

and gospel, 25, 2537 ; 6146. 

6148 

and learning. 3329 

heavenwards, 72, 99, 164-5, 

1175-6. 1244. 1747. 2746, 2750- 
7, 2767, 2778, 2784, 6282. 6316 

of the Kingdom of Christ. 

2748 

Promotion, gratitude cause of, 2600 
Propitiation, Christ a, 340, 342-4. 
351-6 

Protection, light a, 3452 

praver a means of, 4219 

God a, 23S6 

Qualifications for office, prin- 
ciples are, 37 

our actions are, 38 

Quarrels, polemical, danger and 
folly of, 1070, 1301-6 

to be avoided, 1113, 1305-9. 

1645, 5384 

Question, the all-important, 1483. 
3261, 5365 

Quietness and confidence our 
strength, 4734 

— and thought, 5119 
after suffering-, 4721 

— at last, 4722-3, 4735 

expressiveness and power of. 

5120-3 

of the grave. 4271 

false, 1253, 4107 

impossible to troubled con- 
science, 1218-20, 1222, 1225 

Reason and belief, 432-4, 436, 
2004, 2013, 2019, 2039, 4627 

and Christianitv, 1052 

and faith, 2066. 2071, 2092. 

2101, 4946. 4951-60 

and Trinity, 5686 

Rebuke, zeal in, 6306 



Reconciler, death a, 1474 
Reconciliation and forgiveness, 
i 2253 

in Christ, 900, 938, 945, 1035, 

4937 

Redemption and Christ, 333-56, 
886-8, 2286, 2575, 4902-3, 
5399-5408 

and ruin, 2575, 4828, 5230-1, 

5238, 6307, 6318 

and sin. 5145, 5197, 5200, 

S 5219, 5231. 5238 

by adoption, 4941 

Reformation and tracts, 5631 

Refuge, Calvary a, 336, 1418 

Christ the onlv. 333, 83S-40, 

985, 2037, 4891.' 5304 

Regeneration, baptismal, 400 

Religion and art, 289 
j and kindness, 323S 

and recreation, 4577 

1 and sickness, 5115 

and temperance, 5501 

and virtue, 5905 

Religions and Christianity, 1048 

Religious excitement, 1993 
' Reprobate, kindness towards. 
! 3256-8 

l Reproof and prayer, 4241 
Resignation amid misfortunes, 
3773-5 

and affliction, 116-18, 125, 

131-3. 140, 145. 470-4,' 476. 
I 479, 1136 

j and prayer, 4242, 4319 

and sorrow, 5270 

and the promises. 4465. 4469, 

4472-75 

in death, 1139, 1467, 1476, 

1491, 1517, 1555, 3373. 3438 

to God's will, 4557, 5378 

! Rest and duty, 1748 

and meditation. 3667-71 

and vigilance, 5900, 5972-5 

at last, 4721-3. 4735 

impossible to the sinful. 1218- 

20, 1222. 1225, 1253, 4107 
1 Resting on Christ the foundation, 
2289 

Restoration and forgiveness, 2254 
Results of faithfulness, 2120 
Resurrection and Rationalism, 4556 

and the body, 1482, 1541 

and the Sabbath, 4833 

glory to follow, 1506-7, 1546, 

2731* 2741-2, 276S 

of body, 629 

spring a, 5362 

life, what it is an escape from, 

2791 

Revivals and prayer, 4243 
Reward of duty, 1749. 1755, 1759, 

1784, 1791 

of faith, 2092 

■ the heavenly, 2735, 2762. 

2768 

Rhetorical uses of truth, 5752 
Rich and poor, 3158 
Riches and luxury, extravagance 
I of, 3578 

are but accessories to the 

man, 3585 

contentment the true, 1295 

do not bring happiness, 2667- 

72, 3S35-7, 3844, 5982-3 

— evanescent nature of, 35S2 

— may be consecrated, 3S34, 
3S42-3 



INDEX OF CROSS-REFERENCES. 



667 



Riches, men become acclimatised 

to, 5979-80 

not conducive to piety, 5984 

Ridicule and prayer, 4329 
Ritualistic ideas, absurdity of, 1827 
Rock, Christ a, 840, 2284-9 
Ruin and redemption, 2575, 5230- 

1, 5238, 6307, 6318 
intemperance the secret of, 

3147, 3149, 3150 

Sabbath a true rest, 5443 

Bible and the, 503 

Safety, Christ's cross our, 1418 
found in Christ, 839^0, 941, 

4820, 4887, 4S92, 4931 

liberty a means of, 3333 

prayer a means of, 4220 

the Church's, 1101-4 

Saints, perseverance of the, 2135 
Salvation and atonement, 333-56 

and knowledge, 3285 

and substitution, 5402-4 

as by fire, 4922 

bv faith, 2063, 2073, 2079-81, 

2104 

Christ's, tested, 207 

earnestness for, 1815 

desired for others, 2169 

God the giver of, 2477, 2488 

works do not win, 438. 2517, 

2523, 2600, 2937, 3232-4', 3985. 

4811-2, 6128-30, 6132 
Sanctification and growth in grace, 

2590-1 

and justification, 3232 

and progress heavenward il- 
lustrated, 2643, 2778 

comes of the Holy Spirit. 

2838, 5341-3, 5346 

comes through Christ, 945, 

3165 

= necessity for, 2830-2 

unquenchable, 2836 

Sanctified, who are the? 2837 
Sanctity, spurious, 2835, 5361 
Saving and luxury, 3580 
Saviour, Christ a, 348, 831, 851, 

888, 3167, 3182 

Jesus a personal, 3162 

Scepticism, cause of, 2147 

controversy may help, 1306 

folly and blasphemy of, 318 - 

27 

Sceptics and the Bible, 501-2 

death of, 318, 3063-65, 4958 

hypocrisy of, 3061, 3067 

Science and elevation of mankind. 

291, 501, 2408 
and nature, 2401, 2839, 3918. 

5819, 6131 
and our conceptions of the 

universe, 3916, 5820 
and spiritual truth, 267-8, 

2744, 6081, 6022, 6029 
and the world's growth, 3937. 

6137 

Scripture and Atonement, 354 

compliments not found in, 

1169 

use of, 5837 

Scriptures a sealed book, 490 

and ignorance, 3001 

and literalism, 3469 

and men's experience, 481-603 

and salvation, 482, 4877 

■ and the memory, 3679 

and the truth, 495, 5730 



Scriptures and zeal, 6309-10 

comfort from, 483-8 

love of, 537-44 

■ search the, 4995 

Scrupulousness, Over-, danger of, 
2158 

Secret of failure, 2849 
Sectarianism and union, 752, 1601, 

1603, 5777 
conflicts of, 1401, 1603, 

3901-3 
Security, false, 2990 
Seed, harvest from one, 2676 
Self-conquest and youth, 6252 
Self-denial and hope, 2880 

and self-sacrifice, 5056 

Self-esteem and fault-finding, 2189 
Self-indulgence and ambition, 185 
Selfishness and excuses, 1998 

bigotry is only concealed, 607 

Self-restraint and benevolence, 446 
Self-sacrifice and benevolence, 44S 
Sentence, gospel in a, 2569 
Sentimentality, danger of, 2207 
Separation, religion a cause of, 

4621 

Sermon and Christ, 936 
Servants and masters, 3651 
Service, Christian, must be real 

and true, 1027-9, 1699, 1777-8, 

1848 

union in, 5787 

Shepherd. Christ our, 947, 5112-3 
Shield, God our, 2387 
Sight and faith, 2061, 2063, 2099, 
2101 

Silence and conversion, 1316 

and speech, 5334 

power of, 4545, 4549, 4551 

Sin and conviction, 1357, 3677, 

3707, 3881, 3977, 4013, 4104, 

4443, 4774, 4611, 4662-3, 

4737-9 

and death, 1482 

and experience, 2011 

and intoxication, 3154 

and its remedy, 4661 

and repentance, 4665-4679 

■ and mercy, 3705 

and pardon, 2011 

and remorse, 4662-3 

age no cure for, 150 

anxiety on account of, 223. 

5999 

beauty no excuse for, 422 

cancelled on the cross, 3307 

contrition for, 1299, 4114 

deepest depths of, 1579 

indolence a, 3052 

luxury a, 3578 

j punishment of, 2793-8, 3205 

j qualifications for, 5999, 6000 

I Sinner and Christ, 857 

1 and God's mercy, 3707 

[ Sinner's heart, the, 2712 
| Sins, charity covering, 753 

I little, danger of, 2048-9 

I ■ man dead in, 3596 

Sleeper, Christian, danger of, 212S 
Society in the Church, need of, 
5285 

Sorrow, ambition a source of, 181 

quietness in, 4548 

Soul and Christ, 884-8 

and conversion, 1319-47, 

1351-3 

and God, 2381-2400, 2415, 

2418, 242S, 2435-40, 2463-73 



Soul and ignorance, 2991, 2994- 

3006, 4464 

and sin, 3173, 5503, 4465-79 

and repentance, 4664-79 

and sin in the world, 6138 

and war, 5945 

influence of the, 3090 

love and the, 922, 3524 

rest for, 841, 851-2, 855, 857, 

861, 870, 949, 4732 
restoration of, 4740, 4682-4, 

5134-5208, 5219-38 
thought of God passing from, 

2481 

Souls and Christ, 924-7, 938, 942-8. 

950, 1592-3 

and controversy, 1302 

and elect, 1857-63 

and grace, 2585-94, 2597-2603 

devotion for. 1641, 3733, 3740, 

3742, 3754-6, 3760, 3789-93, 

3801-5, 380S-9, 4346-58, 4369, 

4394 

God comes to, 2404-7 

love of, 2209 

Sowing and reaping, 4561, 4776-7 

Speculations, danger of, 1572 

Speech and silence, 5118 

earnest, 5323 

plainness in, 4152 

thought beyond, 5562 

Spirit, Bible the sword of the, 595 

God's, coming of, 2838, 2840- 

1, 3550 

ignored, 2839 

influence of, 5313 

union in the, 5793 

voice of the, 2842 

Spiritual assurance and experi- 
ence, 2019-23, 2785 

assurance and Christ, 307-10 

■ declension and experience. 

386-395 

appreciation, want of, 267 

experience foolishness to 

natural man, 2020 
relationship between God and 

man a fact, 2013 

religion and luxury, 3581 

Stars a testimony for God, 1103 
State and religion, 4619 
Steadfastness and hopefulness. 

2888 

virtue of, 2223-5 

Strength, union is, 5794 

Strong man and death, 1796 
I Substitute, Christ our, 948, 3234-5 
! dying for others, 1800 

Substitution and Atonement, 340, 
j 354, 900, 1416, 1418 

and friendship, 3217, 3557 

and justice, 3522 

I and redemption, 4579, 4581 

I Success and failure, S3, 2045 

and knowledge, 3268 

and preaching, 4349 

industry the secret of, 3058 

punctuality the secret of. 4.527 

' secret of, 71, 72, 99, 4297 

I Suffering and adversity, 73, 89, 
j 116-45 

' unselfishness in, 5S29 

I Support and love, 3523 

prayer a, 4227 

Surrender, conversion a complete, 
j 1320 

j Sympathy among brethren, 664 
j and anxiety, 221 



668 



INDEX OF CROSS-REFERENCES. 



Sympathy and love, 352G, 3528-9, 

3537, 3560 

bereavement and, 478 

Divine, 684, 2404 

for perishing souls, 2209 

for suffering, 750, 1165 

■ measuring, 2210 

of Christian brethren, 752 

sentimental, 3207 

taught by experience, 2012 

toward the inconsistent, 751, 

753 

want of, 749, 2207, 2211 

want of, in the Church, 

1132 

Sympathies and our conscience, 
1223 

Systems, Bible and religious, 501 

of nature and man's limited 

knowledge, 3916 

Talk, foolish, 1318 

plain and profitable, 5337-8 

Talking and doing, 1699, 1700 

and silence, 1316 

— ■ — courtesy in, 1317 

to the point, 5330-1 

uninteresting, 5336 5337 

unworthy, repudiated, 5339 

Teaching, aptness in, 276 
Temptation and avarice, 379-82 

and Christ, 988-9, 1299 

and Christians, 1170-1 

and conscience, 1224, 1239. 

1249, 1251, 1355 

and covetousness, 1386-9 

and Divine grace, 1608 

and the Divine purpose, 3634 

■ and watchfulness, 5186, 5971 

and weakness of man, 5221, 

5236 

— — and woman, 6042 

— - easily fallen into, 5140, 5188 

of the devil, 4916-21 

pleasures bring, 4155-7, 5181, 

5193 

Tenderness and strength, 5375 
Test, gold a, 2497 
Testimony to religion, value of, 
2019 

Texts and preachers, 4344 
Thought and conventionalities 
1315 

and silence, 5119 

Time a possession, 6216 

and eternity, 1934-53, 3410 

and eternity, happiness in, 

1940 

— — and immortality, 3015-19. 
6217 

and procrastination, 6218 

fleeting nature of, 3384 

improving, 3831j 

its stores are being exhausted, 

3398 

— — review of, 3424-5 

the appointed, 1545 

uncertainty of, 3437 

value of, 3832 

vanity of, 3441-43 

wasted in acquiring wealth, 

3840, 4785 
= work to be done in, 3411, 

3414, 3420 
Tradition and law, 3305 
Training, necessity of, 3723 
Treasure in the Bible, 598 
our children are a, 806 



Treasures, parting with, in death, 
1526 

Trial, character developed by, 730 

comfort in, 77, 1143 

Trials and obedience, 3986-7, 3990, 
3995 

Triumph of Christ, 990, 996-8 

of faith, 2098 

Trouble a blessing, 85, 88, 116, 118, 

120, 125-30, 138-40, 398 
and Christ, 117, 134, 5424-8, 

5437 

Bible a stay in, 491 

Christian amid,~396, 469-70, 

1008 

• comfort in, 5270, 5434 

discipline of, 5426 

God's purpose in, 80-1, 89 

how to escape, 5275 

ill effects of, 472, 474 

riches increase, 4784, 4792 

universality of, 143, 5432 

uses of, 128, 225, 5441 

Troubles and God's voice, 2483 

and mind, 3717 

resignation amid, 475-8, 1031, 

2061, 4473 
tokens of the Divine regard, 

142 

Trusting and working, 6124 
Truth and its defenders, 734 

Bible the interpreter of, 588 

conversion and the, 1329 

desires cover the, 1626 

inconsistencies hinder the, 

3038, 3855 

knowledge of, 3282 

opposition to, 3998, 4032-3 

zeal for the, 6301 

Unconverted and conviction, 

1354-8 

and duty, 1325 

and love of pleasure, 1335 

change in, illustrated, 4160 

charity and the, 750 

may not understand the things 

of the Spirit, 2020 
necessity of conversion in, 

3960, 3962, 3977 

terrors of, 1235-43 

Understanding obscured in old 

age, 3139 , 
Ungodly, Christ died for the, 886, 

887, 948 
Union and baptism, 404 

of masters and men, 1361 

— - with God, 2907 
Unity and Christian denomina- 
tions, 1600, 1602-4, 4998-5002 
- - and individual Christians, 

1036, 1090, 1095, 5002 

narrowness endangers, 3901-3 

necessary in the Church, 1082, 

1113 

the bounds of, 474 

Universe and man's limited know- 
ledge, 3916 

chance and the, 721 

Upright, enemies of the, 1892 
Usas;e of the Church and truth, 
'585 

Usefulness, difficulties point out 

new ways of, 1652 
Utility of knowledge, 3287 
■ the test of ability, 10 

Vanity and egotism, 1853-6 



Vanity, boasting of, 626 

man's, 68 

Vice and virtue, 5906, 5915 

repudiated of Christ, 3574 -5 

the secret of cruelty, 3576 

victim of, 2606, 3577 

Victory, Christ's, 990, 996-8 

calmness amid, 700, 3187 

Virtue a treasure, 4535 

and beauty, 418 

and extravagance, 2031 

Christian, 2224 

Vision of faith, 2101 

"War and ambition, 186 

madness and sin of, 3593 

Want of faith, 2103 

touches the heart of God, 4811 

Wealth, accumulating, 3833-44 

and Church, 1076 

and industry, 3056 

children our, 807 

consecration of, 3834 

danger of, 4778-4800 

Wicked and heaven, 2788 

and the heart, 2711 

no rest for, 1235, 1240-3, 2793, 

4728 

prayers of the, 4334 

Wisdom and forbearance, 2241 

and God's Word, 536-7 

and scepticism, 4948 

and truth, 5724-54 

and youth, 6253 

given of God, 4-5 

human, light of, not sufficient, 

3931 

search for, 569 

taught by nature, 3928-30 

years do not always bring, 6220 

Word and conversion, 1330 

conversion resulting from a, 

1345 

of God, Bible the, 481-602, 

4963-93 

taking God at His, 2095-6 

Words and life should correspondj 
3357-8 

and works, 6134 

Work and Church, 1077 

and resignation, 4697 

— — and the gospel, 3821 

dislike of, 5334 

reward of, 3297 

Works and faith, 2088 

— - and prayer, 4246 

and salvation, 4903, 4923, 4927 

— — cannot justify, 3236 

dangerous doctrine concern- 
ing, 220 

saved by destruction of, 4923 

World, absorbed from, 15 

and man's education, 1836 

— — and the Christian, 1013 

Christ the hope of, 980 

— - chosen separated from the, 
827 

God governs the, 2422 

memory in another, 3680-1 

wages in this, 5933 

World's ingratitude, the, 3108 
Worship amid the dead, 4198, 4215 

and Christ, 833, 914, 1001, 

1004 

and nature, 2896, 3914, 3919, 

3925 3934 
— - and prayer, 4222-3, 4227, 4231, 

4260, 4298 



INDEX OF CROSS-REFERENCES. 



669 



"Worship and the Church, 1105 
and the sanctuary, claims of, 

4910-15 

and work, 6131 

claims of, 2377, 2474, 4197, 

4199, 4201 

coldness in, 4200 

imitation is, 3012 

in affliction, 4205-7, 3890 

lifelong, 4197 

punctuality at, 4525 

■ spontaneous, 4313 

Wrong, anger a sign of, 212 

Yeae, beginning the new, 1330, 
4415 

Years to be rightly used, 5594-6, 
5603 

Yearnings, spiritual, illustrated, 
3484 

Young, claims of, 790-3 
death of, 773-4, 794-6 



Young, education of the, 1839 

influence of, 821 

trained for Christ, 780-3, 78S, 

808, 817-20 
Youth and childhood, influence of, 

776-7 

■ and heaven, 2753, 2756 

and Sabbath-schools, 4855 

and the Church of Christ, 801 

and the mysteries of God, 787 

bravery of, 3564 

bring me back my, 3416 

changes in, 789 

education of, 798-9 

impressions in, abiding, 1806-7 

ministering to, 803j 

Youthful indulgences regretted, 
1808 

Zeal, absorbing nature of, 1908-9 

against Christ, 903, 911, 939- 

40, 1054 



Zeal and bigotry, 609 

and duty, 1729-45 

and enterprise, 1905-6 

and enthusiasm, 1907-13 

and missions, 3790-.S809 

and success, 5418-23 

effects of, 1811-12, 1910, 1912, 

1914 

■ for Christ, 891, 895, 898, 955, 

1004, 1813-14 
for conversion of children, 

1343 

for salvation, 1815 

for self -formation, 5044 

in money-making, 3839 

in preaching the gospel, 1350, 

1817-19, 4358, 4372 

in warning men, 1818-19 

■ makes up for other things, 

1377, 1820 

reasonableness of, 1916 

Zion and Valley of Indecision, 3041 



INDEX OF TEXTS ILLUSTRATED. 



OLD TESTAMENT. 



3- 
5- 
7- 

8. 
10. 
16, 
20. 
21. 
24. 

25- 

26, 
27. 
28, 
31. 



24. 
ni. 3. 
5- 



7-- 
8, 

10. 

12. 

14. 

IS- 
16.- 

I7-- 
19. 

22.- 
24, 

iv. 8.- 

v. 27.- 

vi. 5- 



-2486, 3910, 3916, 

4954-60, 6167. 
-3454. 

-1457, 3974. 
-6131. 
-2744. 
-1822. 

-3929, 5442, 5445-6. 
-6137. 

-6121, 6161. 
-6177. 

-3915, 6137. 
-3600, 6167. 
-3598, 3621-9. 
-3314, 3623. 
-1392, 2495, 3915-8, 

3921-35, 6121, 

6140, 6160. 
-3916, 6153. 
-4831-50, 4852-3, 

5443, 6167c 
-4832-53, 5443. 
-4059. 

-3267-88, 2509-10. 

-2940, 5255. 

-3895. 

-3638. 

-1394. 

-5132, 5136, 5150-1, 

5166, 5180, 5186, 

5443. 
-1394, 2131, 

2509, 

6042-6. 
-3601. 
-5217. 
-843. 
-6041. 
-1637. 
-1394. 

-6041-7, 6052. 

-3592-3634. 

-6105. 

-3360, 3371. 
-3604, 
-4542. 
-3428. 

-3592, 3617, 3633, 
5132-208,5216-38. 
-2586. 
•3709. 
-1668. 



2133, 
3273, 



Genesis 

vii. I. 
16. 

viii. 2. 
21. 

22. 

ix. 16. 
21. 

xii. I. 
8, 

xiv. 22. 

XV. I. 
12. 

xvi. 8. 



XVll. I. 

xviii. 12.- 

19. 

25- 
27. 

32. 
xix. 3. 

7. 
16. 

17. 

20. 
26. 
27, 
XX. 2. 
4. 

5- 
6. 

7- 

xxii. 14. 
xxiv. 27. 



xxvii. 2.- 



19-23.- 
46, 

xxviii. 12.- 
18.- 
20.- 

22.- 
XX !X. 20.- 



-4602-7. 

-4924. 

-6131. 

-3633, 5132 - 208, 
5216-38, 5570. 

-2466, 4474, 4475, 
5558. 

-474-5. 

-1436, 1727, 1733, 

1738, 6010. 
-6237. 
-6071. 
-3979. 
-2194, 2387. 
-1453. 
-1121. 

-1653, 2036, 2419, 
2433, 3015-6. 
3481. 

-2445. 

-1707. 

-4064. 

-2441. 

-3092. 

-4986. 

-3718. 

-1989. 

-3468. 

-1930. 

-1970. 

-3483. 

-1155. 

-2463. 

-220. 

-3116-220. 
-220. 
-220. 
-33. 

-33,' 722-4, 1962, 
2162. 4487, 4511, 
4508-11. 

-3670. 

-1469-70, 1478, 1492, 
1502-5, 1511, 
1516, 1518. 

-2137. 

-3441-4. 

-2744. 

-1155. 

-5927. 

-2366. 

-4070. 



Genesis 

xxxi. 13. 
42.- 

43-- 

xxxii. 24. — 
28.— 
32.— 

xxxiii. 4. — 



13.- 
xxxv. 14.- 
xxxvii. 11.- 
32.- 
xxxix. 3.- 
xli. 5.- 
9-- 
38-41.- 
52.- 
xlii. 18.- 
xliii. 13.- 
16.- 
xh T . 22.- 
24.- 
xlvi. 2.- 
3-- 
31." 

.. 34-- 
xlvii. 9.- 

30- 
xlviii. 2.- 
xlix. 5.- 



Exodus 

i. 12.- 
ii. 5-10.- 
11.- 

13- 
vi. 3.- 
viii. 15.- 

ix. I.- 

x. 17.- 

xi. 2.- 

5-- 
10.- 

xii. 12.- 
I3-- 
17- 

22-9.- 

xiii. 18.- 

xiv. 15.- 
21.- 

XV. I.- 



0. 



2479. 

3294. 
815-6 
■1160. 
•6238. 
6210. 
665. 
1954. 
-1972. 
-1922. 
-273. 
-3694. 
-118. 
-3677- 
-6. 

-80, 82-3, 126. 
-2202. 
-474. 
-2844. 
-6030. 
-5798. 
-2387. 
-2193. 
-681. 
-6261. 
-1137, 

3247-S 
-1534. 
-5381. 
-3127. 



-82, 118. 

-723, 4501. 

-124. 

-3112. 

-2444. 

-4978. 

-2006. 

-6214. 

-6197. 

-5967. 

-4003. 

-333. 

-333-4. 

-6214. 

-333. 

-2006. 

-1648. 

-3911, 4271. 
-2470. 



3422 
6219. 



INDEX OF TEXTS ILLUSTRATED. 



671 



Exodus 

XT. 8,- 
xvi. 3.- 
5- 

xix. 6.- 
10.- 

xx. 2.- 
3-- 

4-5-- 
7-- 



io.- 
12. 

14. 
15. 

16. 
xxi. 4.- 

xxii. 21. 

xxiii. 2. 

21. 

xxviii. 11. 
30- 

xxxi. 3. 
13- 

xxxii. 13. 
20. 

xxxiii. 9. 
11. 
14. 
18. 

22. 

xxxiv. 7. 



29-35-— 

Leviticus 

iv. 20. 

v. 17.- 
xi. 45, 

xvi. 8-10. 
10. 
30. 

xix. 14.- 
30. 

xx. 8. 
xxii. 25. 
xxv. 17. 
35. 

xxvi. 21. 
26, 

xxvii. 30. 

Numbers 

v. 6-7. 

7- 

vi. 2. 

x. 29. 

xi. 17. 
18. 

xii. 6. 

xx. 19. 
xxii. 23.- 

26. 
31. 
34. 



3917. 

5298. 

5461. 

70. 

4905. 

4905. 

1147, 1793. 
2979, 2981, 4766. 
3009. 

2399, 2446, 4449, 

4685-9, 5302. 
5582,1277,4832-53. 
4852. 

3864, 3872, 4066. 
4969. 

1277,4360, 4533. 

5724, 5756. 

3810. 

5572. 

4871. 

4850, 5852. 

■5508, 5550. 

1201. 

■6097. 

•5837. 

■6268-9. 

5582. 

■1854. 

497. 

■1160. 

■2298. 

1682. 

■2435. 

•4819. 

■6280. 

■5212. 

3457, 3464. 



-354. 
-2648. 
-4905. 
-5258. 
■4816. 
-5197. 
-3601. 
-6185-99. 
-504. 
-420. 
-2361. 
-2353. 
-5935. 

-254, 257, 258. 
-5609. 



), 4676. 
-4672-3. 
-5928. 

-1164, 3093, 4130. 
-2405. 
-5398. 
-529. 
-6093. 
-2820. 
-1663. 

-1599, 2824. 
-4674. 



Numbers 
xxiii. 10.— 1188, 1525, 2808, 
4666, 4802-3. 
12.— 3079. 
26.— 1358. 
xxix. 5 —5929, 
xxxii. 14. — 5213. 

23.-2649, 2651, 3577. 
5132, 5194 - 5, 
5199, 5205-8. 



Deuteronomy 

i. 16.— 248. 
38.— 1149. 
41.— 5953. 

iii. 27—995. 

iv. 1.— 504-5. 
4-7.-788, 790, 791 -2. 

801, 808. 
7.— 803. 
10— 5630. 
29.— 6230. 
vi. 6.-5629. 
7.— 780. 
viii. 3.-8469. 
x. 1.— 2019. 

19.— 2008, 2012, 2361. 
21.— 4201. 

xi. 19.— 780. 
27.-3984, 3995, 

29. — 1207. 

xii. 28.— 5490. 
xiv. 22. — 2359. 

xv. 7-1 1.— 4161-9, 4171-5. 

15. — 4077. 
xvii. 16.— 3411. 

19.— 540. 
xix. 18.— 5526. 

xxiv. 14.— 677. 
18.— 5490. 

xxv. 15.— 1256. 
xxviii. 32. — 6094. 

58.-3897. 

66. -3429, 5764. 

67. — 2005. 

xxix. 19.— 3615-7, 5132-208, 

5216-38. 

xxx. 19.— 822. 

xxxi. 6.— 1369. 
7.-5373, 5718. 

16. — 2451. 
23.-5373, 5718. 

xxxii. 2.— 5629-30, 5031-2. 
11.— 4251. 

27.— 4053.' 

30. — 1899, 2621. 

31. — 1066. 

32. — 6134. 

xxxiii. 25. — 5436. 

27. — 1449, 4483, 4607. 

4725. 

28. -4483-6. 



Joshua 
i. 6-7. 



18 
iii. 16 
vii. 19 
viii. 33 
xiv. 11 
xxiv. 14 
15 



16.— 



5689, 5690, 5694, 
5699, 5706-16, 
5714, 6232,6237- 
8, 6252, 6306. 

759. 

5534. 

679. 

1646. 

1173, 2377, 2393. 

1207. 

6249. 

5209. 

822, 824-5, 1562, 
1569, 1582, 1630. 
6228. 



Judges 

v. 23.- 

vi. 10. 

vii. 20. 
viii. 1-3. 

ix. 4. 
xiii. 8. 
xviii. 10. 
xix. 2. 

xx. 7. 



Ruth 



Joshua 
i. 5 



5382. 

6-7.-5373-6, 5379, 5389, 
5410-38, 5416- 
34, 5485, 5666, 
5667, 5670, 5673, 



1. 14.- 

15. 
16. 
21. 

ii. 3- 

4- 

iii. 9. 
11. 
18. 

iv. 13- 
14. 



1 Samuel 

i. 27. 
28, 

ii. 2. 

3- 
6. 

12-25. 
18. 



3S-— 

6*. 
10. 



vii. 3.- 
x. 26.- 
xii. 20.' 

23- 
24. 
xv. 

xvi. 7. 
16, 

xvii. 8. 

39- 
xix. 10. 
xx. II. 



-2509. 

-2193. 

-3657. 

-218. 

-3978. 

-6270-2. 

-5940. 

-5551. 

-90. 



-3306. 

-2099, 3573, 3719. 
-1278. 

-2854, 1623. 

-32-5, 2162, 1960, 

4491. 
-3648. 

-1129, 5838. 
-5557. 

-4467, 5714. 

-3554. 

-4579. 



3859, 6243. 
578, 1829. 
6108. 
47. 

1484, 1516-8, 1542, 

1541. 
1831. 
4964. 

4083, 4087. 
578. 
801. 
4635. 
2982. 

30S6, 5546. 

•1587, 4127-34. 

•5976. 

2713. 

3541. 

250. 

3105. 

•1200. 

5991. 

4509. 

3136. 



^72 

I Sajiuel 
xx. 42. 
xxiv. 4. 
19. 

xxv. 3 6-8. 
xxvi. 21. 

xxix. 3. 

xxx. 6.- 
II-12. 



2 Samuel 
vii. 7.- 
viii. 15.- 
xi. 25.- 
xii. 6.- 
16.- 
20-23.- 

23.- 
xiv. 32.- 
xviii. 14.- 
xxii. 2.- 

3-- 
30.- 
32.- 
5o.- 
xxiii. 1.- 



INDEX OF TEXTS ILLUSTRATED. 



-3136. 

-5843. 

-3248. 

-41. 

-3082. 

-6074. 

-6240. 

-1702, 3950. 



-60S9. 

-3224-7, 3229- 

-1149. 

-774. 

-477, 3882. 
-221. 

-471, 2075. 

-3085. 

-2316. 

-2477. 

-6113. 

-4001. 

-6108. 

-6193. 

-6285. 



1 Kings 

i. 6. 
28. 

ii. 2. 
20. 

iii. 9-1 1, 
v. 17. 

viii. 40. 
xvii. 4-7.- 
xviii. 19-29. - 
2I.- 

25-- 
29, 

36-46.- 
46.- 

xix. 3.- 

10. - 

11. - 

12. - 

18. - 

19. - 
XX. II.- 

, xxii. 8.- 
34-- 
52.- 



-768. 

-3S60. 

-5561. 

-308. 

-6030. 

-6098. 

-2269. 

-4613. 

-3041. 

-1207, 1564-5, 4619, 

-5442. 

-2840. 

-4237, 4258. 

-4258. 

-1932. 

-5314. 

-5931. 

-1913. 

-1170, 3905-6. 
-38. 

-623, 4419. 
-1597. 

-177, 191, 723, 4501. 
-3869. 



2 KlNGS 

xv. 4. —4 04 3. 
26.-3339. 



i Chronicles 

v. 10.— 4275. 

xv. 29.-967. 

xvi. 24.— 2717. 
29.-2835. 

xxi. 24.— 2351. 
xxix. 2.— 3101. 

11.— 2423, 5887, 5S94 

5898. 
15.— 3346. 



Chronicles 
i. 10-12 —6030. 
vii. 14. — 4670, 4678, 6127. 

xii. 14.— 6239. 

xiii. 7.-5523. 
7.— 6109. 

2. — 3571. 
3-— 6074. 
3-— 2161. 
9-— 128, 2804. 

3. -3857. 

4. — 3027, 4162. 
9.-6722. 

13-— 5198. 
xxix. 20. — 1768. 
xxxi. 5.-2.359. 
xxxv. 2.— 1149. 



Job 



xv. 
xix. 



XX. 



xxii. 
xxiv. 
xxviii. 



Ezra 

viii. 21. — 2161. 
ix. 8.— 4770. 



2 Kings 
ii. 21.- 

23. 
24. 

v. 11-12. 

17. 

vi. io.- 

17.- 

vii. 4.- 

. 5.- 
viii. 19.- 

x. 16.- 
xiv. 17.- 
27.- 

XV. I.- 



-2696. 

-119. 

-118. 

-4659. 

-37. 

-5967. 

-1170. 

-991. 

-2071. 

-6242. 



-4492. 
-5568. 
-9. 



Xehemiah 
iv. 6. 

20. 
vi. 6. 

9- 
16. 

viii. 12.- 
ix. 17.- 
xi. 14. 



Esther 

i. 13. 
iv. 13. 

I 5" 

V. II. 

13- 

vii. 10. 
ix. io.- 



-1175, 6115, 

-5960. 

-682. 

-6116. 

-6076. 

-3766, 4577. 
-4061, 4063. 
-4152. 



-5570-1. 
-1356. 
-1129. 
-1938. 



-3228. 
-3118. 



Job 

i. 14-19.-5700. 

21. — 140, 1683. 

22. — 1136. 
ii. 7_S._ 80. 

10. — 1963, 4702. 

11. — 3907. 
13.— 3020. 



iii. I 
3 
4 
13 
14, 

16. 

17. 
18. 

19. 

20. 
22. 
25. 
3- 

20. - 

21. - 
V. 2.- 

6.- 
12.- 



IV 



13. 
17-19- 
vi. 4. 

14. 

18, 

vii. 6. 

. I S- 
vui. 9.- 

13. - 

14. - 

ix. 10.- 
19.- 
x. 6.- 

21. - 

xi. 7.- 
9-- 

xii. 6.- 

xiii. 15.- 
24.- 

xiv. 1.- 

5- 

10. - 
19.- 

22. - 
xvi. 2.- 

16.- 
xvii. 5.- 
xviii. 5.- 

11. — 
21.- 

xix. 25.— 



■2282. 
•—2004. 2219. 
.—3462. 
.—1824. 

.—2144, 2260, 2626 

2362. 
.— 28S6. 
,—4721-2. 
,—1461. 
—176. 
—1992. 
—157. 
—4181. 
—5977. 
—4616. 
—6232. 
—1114. 
-122, 127.^ 
-181,194,4498,4500, 

4700. 
-4502-10. 
-116, 472, 601. 
-1219. 
-5460-77. 
-2066. 
-1511. 
-157. 
-3346. 
-2960. 
-1190. 
-5564. 
-5573. 
-5132-203. 
-2. 

-1260. 
-322, 3916. 
-5506. 
-1201. 

-140, 1119, 5713. 
-139. 

-143, 3619, 5083, 

5432. 
-3620. 
-3632. 
-1823. 
-4052. 
-1144. 
-1514. 
-1169. 
-3073. 
-1525. 
-2073. 

■1186, 4583-4, 4744. 

4745, 4756. 
182, 186, 2962. 
1362. 



xxi. h. — 



6. 

7- 
14.- 

30-- 
xxii. 10.- 
22.- 
27.- 

xxiii. 10.- 

xxiv. 13.- 
xxvii. 20.- 

xxviii. 25.- 
xxix. 8.- 
II-I6.- 



-5161, 5175. 
-5161. 
-5996. 
-5561. 

-5629-30, 5631-2. 

-5929-30. 

-3463. 

-108. 

-2066. 

-3070. 

-5344. 

-158, 205. 

-4165-6, 4172. 



INDEX OF TEXTS ILLUSTRATED. 



673 



Job 



XXXIV. 

xxxvi, 



xxx vn. 

xxxviii, 

xxxix. 
xl. 
xlii. 



23. — 1489, 1495, 1500, 

1547. 
19.— 1179, 4179. 

24. — 2504. 
36.-47. 
40.-5994. 

7 —6220. 
8.— 3126. 
14.— 1307. 

24. — 4554. 

25. -6265. 
27.— 3077. 
I3.-170. 

3.— 4621, 4626. 

11. — 1903. 
31.— 3125. 

3. -2968. 

12. — 90. 

4. -325, 2410, 6160. 

5. -325. 
19.— 6284. 

2.— 170. 

6. — 1, 81. 



Psalms 

i. 1.-1283-4,2583,2593- 
9, 3667, 3722, 
3998 

2.-539-45,' 4977, 4984, 



6 

v. 3 
5 

vi. 2, 
5. 

vii. I, 



—2590-1,4643, 4804- 
7. 

,—4801, 5872. 
—4657, 6298. 
—829, 1054, 5733, 

6303. 
—829, 1107. 
—1045, 1088, 1101-4. 
—1004, 1054, 1057, 

1068, 2417, 6329. 
—889-90, 983. 
—1001-4, 1057, 1071, 

1087, 2714. 
—1046, 5722. 
-938, 945, 1035, 

4917. 
—5689-5703. 
—2386-7, 2396, 2406, 
—2396, 2449, 2455. 
—4000, 5728. 
—5722. 
—4876-903. 
—2201, 4000. 
—2052-3, 2056, 2059, 

2063,2065, 2067- 

8,2070-1,5705-7, 

5720-3. 
—2515. 
—4269. 
—5751. 
—5249. 

—1466-1556, 2619- 
20. 

—32, 2052-71, 5705- 

7, 5710-23. 
—950, 1703, 3192- 

216. 
—5524. 
—6298, 



Psalms 
viii. 2. 
3- 

4- 
5- 

ix. 1. 



2.' 

9. 

10. 

II. 

17. 

20. 
X. 2. 
4. 

6, 



16.— 



xi. 3. 
4- 



xin. 
xiv. 



4- 
5- 

xvi. 5- 
7- 

11. 
16, 

xvii. 2. 
11. 

xviii. 2.- 

13- 
24. 

29, 

3 1 - 
xix. 1. 



2. 

6, 

7- 
8. 

10. 

11. 

13. 
xx. 1. 

4-- 

7-- 

xxi. I. 

xxii. 19. 
26. 

xxiii. 1. 



773, 777-8, 814. 
327, 1103, 2744, 

3934, 5756. 
3610, 5756. 
3625. 

245-8, 2347, 2556, 
2611, 2614, 4197, 
4199-200, 4205- 
7. 

•769. 

■972. 

•2595. 

•3890. 

•2793-8. 

•4423. 

-5254, 5997-8, 6298. 
•2480-1, 5561, 6000. 
■74-6, 81, 1190-2, 

5998. 
1001-4, 1054-7, 
1068, 2417, 2719, 
2724, 6329. 
-2287-91, 4225. 
-2035-6, 4909-13. 
-4801-7. 
-4804, 4806. 
-7619-28. 
-108. 

-1859-60,2450,2472. 
-2470. 

-323, 329, 331, 3652, 

5758, 6211. 
-3592, 3617 - 33, 

5132-208, 5216- 

38 

-3082-4504. 
-5725-9, 5734, 5738- 

9, 5751. 
-5727. 
-5851. 
4489. 
-4205. 
-1154. 
-92. 
-1434. 
-190. 

-175, 195. 

-839-40, 4819. 

-3925. 

-2609. 

-4002. 

-4819. 

-161, 327, 332, 421, 
2432, 3610, 3934, 
5756. 

-332, 6188-96. 

-2414, 3939. 

-5567. 

-3131. 

-1319, 1350-1. 
-4101-12. 
-388, 4417. 



XXIV. 
XXV. 



XXIX. 

xxx. 



-1934, 1942-8, 1951, 

•5707. 

-3423-4. 

-2799. 

-255. 

-137, 947, 4514, 
5112-3. 



Psalms 

xxiii. 2.-834,941,3924,3927, 
4725, 4733 - 4, 
5007, 5264-5. 

3 . _4682-4, 4740, 5269, 

5273, 5293, 5321, 
5536. 

4. -483-5, 493, 947, 

1136, 1141, 1187, 
1471, 1479, 1550. 
3458, 3890, 3938, 
4945, 6107. 
' 1.— 274/3775-8, 4409. 
2.— 1193. 
9.-2646. 
27.— 4126. 

4. — 4913. 

5. — 1140, 1619. 
10.— 6264. 

14. — 1157. 

1. — 1621. 

15. — 2882. 

2. — 6197-9. 
1.— 6095. 

3. — 4890. 
9.— 4198. 
3.— 840, 2289. 

10.— 6005. 
13.— 4244. 
15.— 5599-606. 

22. — 1713. 

23. -4868-74. 

1. — 260, 5146-7, 5165, 
5175, 5190-98, 
5200. 

2. — 5198-200. 

5. — 1186, 5198-200. 

8. — 1008, 2644, 4302. 
1.— 2470, 4199-200. 

3. -3892. 
10.— 193, 2725. 

18. — 314, 893. 
1.— 2344. 
3.— 3104. 

* 7.— 2821, 3340, 4492. 

9. -4873. 

15. — 893, 4224, 4226-48. 
4249-59, 4272- 
87, 4312-28. 

19. — 86, 4864-71, 5424. 

22. — 1193. 
12.— 3281-5. 

1.— 1295, 4806, 5701. 

3. -2443, 2473. 

4. — 1624. 

7.-2462-3, 40S9-98, 
5007. 
10.— 5704-10. 

16. — 5678. 

20. — 5997. 

23. -6234. 

24. — 1143. 

25. — 5116. 

26. -6234. 

35. -5998. 

36. -5998. 

37. — 1010, 3635, 4803, 

5081, 5479, 5834. 
xxxix. 33. — 24, 5625-6. 

6. — 2506. 

7. — 2883-5. 

2 U 



XXXll. 

xxxiii. 



XXXVI. 

xxxvii. 



674 



INDEX OF TEXTS ILLUSTRATED. 



Psalms 
xl. 10. 

12. — 
xli. i. 
7- 

xlii. 2-6. 
7- 

xliv. 1-3. 
3- 

xlv. I. 



1211. 
1967. 

1140, 1191. 
1976. 
1119. 

1137, 1620. 
4492. 
4926. 

194, 2150, 2801, 
5075, 5525, 5689, 
5695. 



4. 

10.— 2483. 
xlvii. 3.-5498- 
9.-3832. 
xlviii. 2.— 6139, 6239-30. 

14. — 4302. 
xlix. 3.— 3671. 

8. -4583. 

9. -2997. 

13. — 6258. 

15. — 4753, 4946. 
1. 2.— 6329-30. 

Ia — 1747. 

14. — 2607. 

15. — 1127, 5710. 

li. 1.— 1126, 4154, 5367. 
2-10.— 1126, 1320, 3108. 
3-8.— 1186, 1198. 

4. — 1299, 1617, 5132- 

208. 

5. — 1614, 5216. 

6. -5238. 

7. — 5139, 5196. 

9. — 5137, 5146-7, 5196. 

10. — 400, 1262, 1319-20. 

1328, 1334, 1339. 
1345. 

12. — 5137. 

13. — 5235, 5567. 

14. — 5132-4. 
17.— 2745. 

liii. 1.— 331. 
lv. 1.— 4515. 

4. -943-9. 
5--271. 

6-8.-5263-5. 

14.— 94. 

17.— 231. 

21.— 5948. 
lvi. 2.-769, 5962. 

13.— 489-903. 
lvii. 1. — 4604. 

7. — 308, 2279. 

8. — 1155. 
lviii. 4-5.— 3120. 

5. — 3121. 

11. — 4775. 
lix. 4.— 449-50. 
lxii. 1.— 4890-7. 

8. — 1120. 

9. — 6182. 

ia-2281, 2499, 2667, 
4780, 4797. 
lxiii. I.-1119, 1155, 1332-3. 

5. -841. 

6. — 1157. 
lxv. I.— 6216. 
lxvi. 3.— 3079. 

10.— 144. 



Psalms Psalms 
lxvi. 18.— 1968. xc. 

20. — 6065. 
lxviii. 1. — 4515. 

5.-2478. 
31.— 6075. 
lxix. 1.— 4896. 
3.— 1158. 

5. -2434, 5206. 

7. — 6290. 

9. — 6205-302. 
lxxi. 1.— 2403. 

3. — 840, 4896. 

6. -4724. 
22.— 3891. 

lxxii. 4.— 807. 
6.— 1313. 

8. — 850. 

10. — 2281. 
16.— 10, 57. 

lxxiii. 2-3.— 1295, 4806. 
^ 5998. 

4]— 100, 555,4568,5166. 
6000. 

11. — 5999. 
16.— 5562. 
19.— 1525, 3064. 
22.— 3616. 
24—90-3. 

Ixxiv. 20.— 1064, 1432. 

21. — 4206. 
27.— 4312, 4498. 

lxxvii. 1.— 4896. 
lxxviii. 35. — 4587. 

lxxxi. 10. — 5538. 
lxxxiii. 18.— 769, 3899. 
lxxxiv. 2. — 1119. 

4. — 6185-95. 

10. — 4913. 
lxxxv. 5.— 137. 

6. -4768-9. 

7. -4896. 
lxxxvi. 5.-2383, 2429. 
ixxxviii. 4-5. — 8378. 

15-16.— 1219. 
Ixxxix. 28-33. — 491. 

32. — 4804. 

33. — 4901. 

34. — 491, 3114. - 

47. -667, 1455, 3371. 

48. -3354. 
xc. 1.— 2386, 2393, 2403, 

2422, 2487, 4887, 
5710-4. 

2. — 1944-6, 1952, 2385, 
2472, 6153. 

3. — 1942, 3384, 3427-8, 
3617, 3693, 5578. 

4. -3428, 6217. 

5. — 416, 3346, 3370. 

6. — 416, 2876-7, 3201, 
3362-5, 3367, 
3370. 

7. — 3350-2. 

8. -2898 - 904, 4804, 
5145-7, 5161, 
5997. 

9. — 214. 

10.— 3398-9, 5576-8, 
5588, 5606,6216- 
8, 



■1455-8, 5052, 5578, 
5583, 5585-9, 
5593-607. 
17.— 2400. 
xci. 1.— 168, 307-17, 2177, 
2386, 2402-4, 
2462-3, 4472, 
4887. 
2-1 1.— 4492. 

2. -839, 1194-6, 2058, 
2060, 2075-6, 
3458, 4465-75, 
4602, 4819-22. 

3. — 1588-92. 
5.-336. 

10. — 1964. 

11. — 209, 210, 2386. 

14. — 2872, 2918, 2927-8. 

15. — 4230, 4248 - 57, 
4896-7. 

16. — 4472, 4887. 
xcii. 1.— 2615. 
xciii. 5—2832. 
xciv. 12. — 475. 
xcvii. 12.— 4200. 

c. 3.— 708. 

ci. 1.— 619, 2471, 3893. 

5.-5862-3 
cii. 11.— 3346. 

ciii. 1.— 2393, 2426, 2458-9, 
2611, 4197-201, 
4208-11, 4213-5. 

2. — 137. 

3. -337, 347, 5198-200, 
5219-20, 5230. 

4. — 619, 2085, 2104, 
2461-3, 2469, 
2473, 2477, 3349, 
3378, 3385. 

5--148. 

7. — 3360, 3388. 

8. -2383, 2429-31, 
2434-6, 2437-41, 
2449, 3705-11. 

II.— 137, 3522, 3531-36, 
3549, 3577. 

13. — 2168, 2173-5, 2178, 
2381-3, 2402-4, 
2414-5, 2430-1, 
3016, 3349, 3525, 
3555, 3612,4444- 
6, 4494, 4804-5. 

14. — 132, 2379, 2620, 
2873, 3365. 

15. — 2380, 3346, 3370, 
3384, 3441, 3619. 

civ. 2.-2492. 

4.— 2611-6. 
13-14.— 2495. 

24.— 3911, 6160. 
31.— 3922, 6121. 

33. — 2470, 3894. 

34. -3666, 5104. 
cv. 2.— 3890. 

cvi. 3.-5589. 

4.-4896. 
cvii. 8.-2458. 
18.— 1470. 
20.— 4897. 
29—5493. 



INDEX OF TEXTS ILLUSTRATED. 



675 



Psalms 

cvii. 30.— 1440. 

ex. 3.-2832. 
cxii. 7.— 6078. 
cxiii. 5-6.-2424. 
cxv. 1.— 2822. 

5. — 2038. 
17.— 4198. 

cxvi. 3. — 1140. 
4.— 1140. 

10. — 433. 

11. — 5619. 
15.— 1188, 6107. 

cxviii. 26. — 1593. 
cxix. 1.— 274, 4516. 

10. — 164. 

11. — 545. 

12. — 2702. 
14-16.— 4688. 

19.— 569. 
25.— 6055. 
36.— 5508. 
41.— 3707. 

49. — 314. 

50. — 132. 
52.— 517. 
54.— 132. 
57.-4494. 

67.— 81-9, 114, 120-8, 

130, 139, 5115. 
82.— 6094. 
89.—529. 

92. — 132, 483, 491-8, 

4987. 

93. -555. 

95. -511,544,3967, 4988. 

96. -674-5. 

98.-557, 3667, 6069-74. 
105.— 482-4, 587, 1281, 

3702, 4984-92. 
hi.— 484, 3966, 6069-74. 

114. — 1193. 

115. — 1973, 4985. 
117.— 1143, 4862-5. 
120.— 6103. 

129. — 3968, 6069-74. 

130. — 486-7, 507-14,4983, 

5556, 6068-81. 
133.— 482. 
136.— 499. 

139. — 6294-302, 6304. 

140. — 582, 6075. 
143.— 491. 
146.— 4926. 
157.— 4125. 
160.— 6068-74. 
162.— 6075-82. 
165.— 6069-74. 

exxi. 1-4. — 1194. 
3-4-— 5004-7. 
4.— 2060, 2820. 
exxii. 4. — 913. 
exxvi. 5.-5268, 5273, 5269. 

6. — 530. 

2. — 5069, 6267. 

3. -785, 804-7. 

4. -782, 805-14. 
s ._804-14. 

3. — 800. 
1.— 1621. 4896. 

4. -2265. 



CXXVll. 



CXXV111. 

exxx. 



Psalms 
exxxiii. I.r 



4-- 
6.- 
7-14.— 

8.- 
14-15.- 
I7-- 

23. - 

24. - 
cxl. 8.- 
cxli. 5.- 

6.- 

cxlii. 7.- 
cxliv. 2.- 

4." 
14.- 

15- 

cxlv. 8.- 
18-19.- 

cxlvi. 2.- 
3-- 

cxlvii. 4.- 

9-- 
16.- 

cxlviii. 8.- 



435,987,5001,5776, 
5790,5798,5801- 
6, 5814-6. 
736. 
■ 2442. 

■161, 359, 360. 
245, 325, 396. 
2452. 

2459, 2896. 
5569. 
400. 

400, 4052. 
6033. 
5135. 
2828. 
4205-7. 
839, 840. 
3346. 
1166-8. 
6257. 
1128. 

4219, 4270-80, 

4332-8. 
•4201. 

1190-1, 6079. 
367. 
4495. 
2822. 
3925. 



Peovehbs 
i. 2-3.- 

4-- 
6.- 

7-- 



20-22.- 
22.- 

25- 
26.- 
28.- 

33-- 
ii. 2.- 

3- 
4- 

10. - 

11. - 

iii. 3.- 

4-- 

6.- 

7- 
9-- 

11. - 

12. - 

16. - 

17. - 

22.- 

23- 
24.- 

25-- 
30.- 

3S-- 

iv. 1.- 

3- 

4.- 

7- 



-3129. 
-6035. 
-6036. 

-2418, 3470. 

-3865, 3867-8, 3876- 

7, 3883. 
-6043. 
-6031. 
-94. 

-3115, 6292. 
-1332, 1343. 
-4863-5. 
-6025. 
-3089. 

-646, 1610, 6023. 
-2031, 6234. 
-1669. 

-5725, 5736, 5739, 

5746, 6743. 
-5747, 5752. 
-834, 2393. 
-6022. 
-3516. 

-1674, 4700. 

-108. 

-4697. 

-6023. 

-5412. 

-482, 596. 

-1241. 

-643. 

-5414. 

-4775-7. 

-799. 

-3089, 3872-4, 3875, 
3878, 3881, 3887. 
-642. 
-6020-1. 



Proverbs 

iv. 14. — 5517. 

15. — 1964. 

16. — 1914. 

18.— 3098, 3103, 4944, 

6021, 6274-5. 
23.-639, 2696, 5902. 

v. 1. — 645, 6232-73. 

3. — 4073. 
3-6.-5879. 

7. -799, 6240. 

8. — 5111. 

21. — 6232. 

vi. 1.— 4186. 

5. -3856. 

10. — 5677. 
12.— 4074. 

17. — 3633. 

18. — 2703, 5132- 208, 

5216-38. 
20.— 1274. 

22. -482. 

23. -482, 596. 
32.— 5305-6. 

vii. 7.-6233-6, 6251, 6255 
14.— 5930. 

22-27. — 5879. 

24. -799. 
25—639. 

viii. 1.— 4886. 

14. — 92. 
17— 1155. 
30.— 6160. 
32.-799. 
36.— 5305-6. 

ix. 10.— 6234. 

11. — 2238. 

12. — 6235-6. 

x. 1.— 103, 6233-4. 

4. — 1659, 6006. 
18.— 5243-5. 
22.-622. 

29. -5833. 
32.-2652, 3855. 

xi. I.-690-2, 3222, 3231. 

4991. 

3. -5833. 

4. — 2280, 2428, 3835, 

4780. 

6. -3224. 
17.— 1165. 
20.— 3855. 
24.— 1081, 2050, 

4182. 
25.—57, 2366, 4939. 
28.— 2670. 

30. — 240, 1633, 

5088-96, 
5289, 5300, 5303 
5311, 5320. 

xii. 1.— 6020. 
7-— 177. 

10. — 1427, 1433. 

11. — 5735. 

15. — 2225, 2674, 

5714-23. 

17. — 3338-9, 4826 

30, 5742, 
5749. 

18. — 5619-27. 
io.-4 



2355, 



1641, 

5283, 



5711, 

5729- 
5746, 



676 



INDEX OF TEXTS ILLUSTRATED. 



Proverbs 

xii. 20, 
22, 

23. 

xiii. I. 

3' 
4- 
6. 

7- 

8, 
9 

10, 
11, 
15. 

16, 

24, 

xiv. 9, 
10, 



12, 
14 
16 
23 
25 
28. 
29. 
30. 
32. 
35- 
XV. I. 

10. 

13. 

14, 

15 

18, 
21 
23 
27 
3i 

xvi. I 

2 
5 

19 
21 

25 



XVU. I. 

6. 
17- 

19. 
27. 

xviii. 4, 
6, 

9. 
10, 

17 

24 

xix. 2 

7 
11 

17 
22 



—1558-60. 

—3338-9, 5744-9. 

—6053. 

—6234. 

—1667. 

—1625. 

—4801-10, 5132-208. 
—4781-800, 5979-80, 

5982-3. 
—4785. 
—3451-67. 
—1301, 1306. 
—4782-90, 5981. 
—2659-61, 4918-22, 

5132-208. 
—5225. 
—768, 818. 
—3615, 4943, 4945. 
—469, 2700, 3541, 
3677-86, 4475, 
4462-3, 5268-75. 
5697-702. 
—3106, 4071. 
—2054. 
,—1190. 
,—3295. 
,—5295. 
—2871. 
—5491. 
—1914, 2695. 
—1511, 3082. 
—2875. 
—216-8. 

1608-12. 
—2035. 

5623. 
—1119. 
—2661. 
—5836. 

—5597, 6058, 6065-7. 
—2324, 2326. 
—2689. 
—4340. 
—47. 
—4421-4. 
—2627, 2922. 
—1286, 1290. 
—190, 1484, 1489, 

1500, 1542. 
—6104. 
—146, 151. 
—721-3, 1961, 2162, 
4490, 4493, 4496, 
4502-5. 
—286, 1293. 
—789, 2300. 
—5459-77. 
,—1294. 
—5768. 
,—2132. 
,—1308. 
,—5516. 
.—4862-6. 
.—4168. 
2299. 

1—1877,' 3283, 4143. 
.—458. 
.—2239. 

'.—464, 4168, 6128. 
—5749. 



Proverbs 
xx. 1. 



6, 
11. 
> 24, 

xxi. I. 

3- 
16. 
22. 

23. 

xxii. 2. 



20.- 
25.- 

xxiii. 2.- 
5-- 

17.- 

20. - 

21. - 

22. - 
27.- 

28-29.- 

29. - 

30. - 

31. - 

32. 
35-- 

xxiv. 4.- 
21. 

XXV. II. 

21-22.- 
21. 
22. 

xxvi. 27. 

xxvii. 2. 
4- 
6, 

9- 

xxviii. 1. 
2. 

10. 
12. 
27. 

xxix. 5. 
10. 
18. 

25- 
xxx. 5. 
8. 

15. 
16. 
24. 
32. 

XXXI. I. 

4- 
10. 
11. 
27. 
28. 
30. 



-391, 1125, 1721, 
1729, 3140- 50, 
8009. 

-1855. 

-778, 787. 

-4864. 

-3117. 

-4866. 

-1459. 

-1197. 

-6053. 

-3693. 

-6083. 

-2872. 

-4944. 

-783, 788, 797, 817- 
20, 2373, 4064- 
5, 5633, 5639, 
6266. 

-6068-74. 

-1163. 

-257. 

-2283, 3841. 
-1921. 

-1729-40, 3149-50. 
-4186. 

-3866, 3870, 3879. 
-2713, 3134. 
-6073. 

-729, 1737, 1741, 

6010, 5878. 
-3140-7. 

-1723, ;1725, 1743, 

4427. 
-1726, 1730, 1736, 
-1727, 3149. 
-3471. 
-5557. 

—4479, 6058, 

6063-7. 
-2274. 
-1895. 
-1888. 
-553. 
-4212. 
-1724-5. 
-2300. 
—3100. 
—1441, 2199. 
—168. 
—181, 3587. 
—2633. 
—2353. 
—798. 
—1314. 

—2991, 3001, 4070. 

—3607, 4865. 

—584, 6072. 

—2505, 4184. 

-379, 381-2. 

—2619. 

—5681. 

-5562. 

—3089. 

—3142-7. 

—4535. 

—6004. 

—398. 

—780. 

—2875-9. 



ECCLESIASTES 

i. 2.-3375, 5662, 5864. 
2-14.— 6182. 

3. — 1184, 683, 5447. 

4. — 1712. 

8. -256, 2034, 6177. 

9. -3963. 
14.— 5861. 

ii. 1.— 3767, 6177. 

2. — 1145. 

10. — 3295, 6177. 

11. — 190. 
14.— 2236. 

21. — 187. 

22. — 6177. 
iii. 4.— 481. 

7. — 5118-21, 5328 

5331, 5334, 5482. 

11. — 416-21, 910-1, 

3915 -22, 3929, 
3933-5, 6140. 

12. — 6140. 
20.— 6091. 

iv. 6.— 1288, 1295. 

v. 6.— 5132-88. 

16. — 184. 

vi. 9. — 5571. 

vii. 6. — 1145. 

8. — 4088-9, 4094. 

4096. 
14.— 1152. 

viii. 3.— 1768. 

5. — 5602-6. 
8.— 1498. 

10. — 2143. 

11. — 2701. 

12. — 2202, 5225. 
14.— 2873. 

17. — 5562. 
ix. 5.— 1461-3. 

10.-III8, 1175-6, 1655, 
1662, 1750, 1764, 
1772, 1780, 1784, 
4437-41, 4776, 
4935, 5578-607, 
6123. 
14-16.— 6092. 

x. 1.— 1928, 2186, 5679. 
2-10.— 6017-9. 

3. — 6029, 6085. 

8. — 2141. 

xi. 1.— 530, 2949, 3088, 
3331, 5537, 5629, 
6081. 

3.-46, 2650. 
4-5.— 2142. 

6. — 2321. 

7. -5446, 6140. 
7 _8._5670. 

9 . _4488, 6231-52, 
6255, 6258-9, 
6273. 

X ii. I.—4854-5, 6250. 
5.-2845. 
6-8.— 3139. 
7.-685. 

10. — 4373. 

11. — 2115, 6058, 6062-7. 

12. — 5555, 6283. 

13. -1776, 1781,1790. 
U.-3684. 



INDEX OF TEXTS ILLUSTRATED. 



677 



Solomon's Song 



3.-878. 

[5.— 1970, 5202-3, 5679, 

5683, 5846. 
6.— 3100. 
9.— 5810. 



Isaiah 

i. 2.- 

3- - 

4- - 

5- - 
6.- 

15- 

16. - 

I7-- 
18.- 
20.- 
22.- 

25.- 

ii. 8.- 

9-- 
18.- 
20.- 

iii. 9.- 
10-23.- 

iv. 4.- 

v. 12.- 

13." 
20.- 

vi. 3-- 
5- 
7-- 
8.- 

viii. 8.- 
18.- 
ix. 6.- 
x. 15, 

xi. 6.- 

I3-- 

xii. 1.- 
2.- 

xiv. 11.- 

17. - 
xvi. 10.- 

xviii. 4.- 
xxii. 23.- 

xxiv. 15.- 

xxv. 4.- 

xxvi. *]• 
xxviii. 4.- 

7-- 
IS- 
17. 

xxx. 13. 

15. 

21. 

xxxii. 2. 

17. 
17-18. 
20. 

xxxiii. 15. 

17- 
17-24. 
x xxviii. I. 

15. 
17. 
18. 
19. 



-5132-208. 
-2616, 3597. 
-2898. 

-2901, 5703. 
-2897. 
-4009-10. 
-5176-84, 5196. 
-13. 

-4876-903, 5196-7. 
-5197, 5451. 
-3140. 

-1338, 1340, 1346. 

-2983-5, 3010. 

-2921, 3131. 

-2987. 

-2988. 

-1173. 

-1717. 

-144. 

-6160. 

-6248. 

-4349, 5150-1. 

-5932. 

-5147. 



Isaiah 

xl. 4.- 
6.- 
6-8.- 

11. - 
12. 

30. - 

31. - 
xli. 10. 

17. 

22.- 

24.- 

12. - 
I6, 

2. 



-3658. 
-1087. 
-785. 
-817. 

-2422, 5733. 
-624, 666. 
-775-9, 2618, 4067. 
—1603-4, 1922. 
-1129, 1141. 
-956. 
-176. 

-1473, 2925. 
—5214. 
—5116. 
—5333. 
—4214. 
—4603. 
—5835. 
—5149. 

—1742, 6010-4. 
—4604-5. 
—5872. 
—5150-1. 
—1193, 4551, 4734 
—3411, 4408. 
—839-40. 
—4551. 
—4934. 

—2949,3783-90,3821. 
—3135. 
—842, 2400. 
—2775. 
—1117. 
—6219. 
—5196. 
—176. 

—780, 790, 811, 4215. 



xlii. 



xliii. 2. — 

7-- 
25.- 

xliv. 17.- 
19.- 
21. 

xlv. I.- 
1-2.- 

1-6.- 

4.- 

I3-- 
15- 
22.- 

xlvi. 5.- 
xlviii. 2.- 

22.- 

xlix. 13.- 
14, 

16, 
18, 
23. 
25- 

26, 

1. 7- 

10. 

li. 3-16. 
6. 

lii. 7. 
liii. 1. 
3- 
4- 
5- 
6. 

7- 

8. 

10-12. 

liv. 2-3. 
10. 
II. 

13 
I. 



lv. I.— 



6. 
7- 
9. 
10, 

lvi. 2, 

4' 

lvii. 20. 
21, 

lviii. 11 



1413, 5393. 

2380. 

416. 

408. 

■6131. 

3416. 

■1156, 5381. 

-2195. 

■1874. 

•1877. 

■6133. 

■2877. 

■902. 

1107, 1143, 1358, 
1468, 1509, 1520. 
-3634. 

-4876-903, 5146, 

5200. 
-1052, 2983, 6176. 
-67. 
-3111. 
-1117. 
-3612. 
-3690. 
-1858. 
—3612. 
-4896. 

-920, 4876-7, 4886- 

99, 4934. 
—1066. 
-2223. 
—4107. 
—5269-72. 
—2438. 

—3885, 6264, 6266. 
—4475. 
—2472. 

3889 

—773,781, 794,806-9. 
—4877. 
—3720. 
—5714. 
—5546. 
—2413. 

—3783-8, 3817, 4883 
—1755, 4417, 4971. 
—5276, 5427-31. 
—4886, 5339-508. 
—338-50, 5399-408. 
—350, 1615, 4579-86, 
—1885, 4939. 
—339, 343,348-9,886, 
—881, 948, 980. 
—3234-5, 4487-8. 
—2416. 
—4475. 
—125. 
773, 787. 

901, 2553, 3093, 
4876-903. 
—4879-81, 4894-9. 
—4062, 5167, 5176. 
—4475. 
—3097. 

—4839-45, 4849. 
—4839-19. 
—5132-208. 
—4949, 5132, 5134- 

208, 5996-9. 
,—4302. 



Isaiah 

lix. 4.- 

7-- 

11. - 

12. - 

16. - 
lx. 1.- 

2.- 
18.- 
Ixii. 6.- 
lxiii. 4.- 

5- 
6.- 
8.- 
9-- 

lxiv. I.- 

4- - 
6.- 

1XV. 2.- 

9-- 

17. - 
lxvi. I.- 

5- - 
13- 
24.- 



Jeremiah 

i. 9.- 
I7-- 
18, 

ii. 13-- 
14.- 
19, 

21.- 

iii. 12. 
14, 
19, 

20. 

iv. "i9. 

22. 

31. 
v. 31. 

vi. 16. 

23- 

vii. 6. 
9-10. 

16. 

2 3- 

viii. 5. 

7-9- 
12. 
18. 
20. 

20-22. 

ix. 9. 

23. 
23-24. 

X. IO. 

23. 

xi. 23. 
'xii. 9. 
xv. 7. 
16. 

xvii. 9. 



-1755. 

-5571. 

-4896. 

-5132-208. 

-927. 

-3451-66. 

-6148. 

-4876-903. 

-5968. 

-927. 

-2904, 4887. 

-3923. 

-4897. 

-112, 131, 134, 141, 

170, 4486. 
-1189, 4771. 
-2763. 
-§132. 
-5570. 
-87. 

-2728, 2731, 2753. 

-4732, 6190. 

-3078. 

-3058. 

-5161. 



-3086. 

—5490. 

-4873. 

-1975. 

-3107. 

—385. 

—5132-208. 

—2174, 2179, 4443-6. 

—385, 1184. 

—2173-9, 4442- 6, 

6329-30. 
—3077. 
— 4442. 1 , 
— 3689/ 
—4442. 
—3078. 
—2066. 
—1434. 
—5851. 
—1245. 
—4986. 

—3983, 3990-4. 

—387. 

—3623. 

—1628. 

—1713. 

—4440, 2675. 

—1809. 

—4804. 

—2669,5859-60,5866. 
—622, 977. 
—5753. 

—720, 2162, 4497, 

4517. 
—723. 
—5539. 
—471, 474. 
—5541. 

—259, 1390, 1607-10, 
2711, 5168-70, 
5191-99. 

—41. 



678 



INDEX OF TEXTS ILLUSTRATED. 



Jeremiah 

xvii. 19.— 2897-8, 2901-3. 

xviii, 1 5— 2060. 

18. — 2792. 

xxii. 11— 1260. 

xxiii. 2. — 4804. 

5. — 3231. 

6. -977. 
24.-2453. 
27.— 5821. 
36.— 3077. 

xxiv. 8.-4252. 

xxv. 15.— 3973. 

xxix. 12.— 1127. 

xxx. 13.— 5207-7. 

19. — 5577. 

xxxi. 10. — 5505. 
34.— 2600, 3705. 

xxxiii. 8.— 3710, 4061. 
xlv. 5.— 5063. 
xlix. 7.-6286-7. 
1. 5.-5976. 
34.-4584. 



Lamentations 

i. 12.— 475. 

ii. 15.— 6329-30. 

iii. 1.— 5425. 

22. — 1165. 

23. -4466. 
42.— 5146-7. 

iv. 3.— 1434. 
6.-3832, 5151. 



EZEKIEL 

iii. 14.- 
17-18.- 

18. - 

19. - 

iv. 17.- 
x. 8.- 

xiv. 3.- 
14.- 
xvi. 14.- 

xvii. 18-19.- 

xviii. 30-31. - 

3I-- 

xx. 13.- 

. 39.- 
xxvi. 21.- 
xxvii. 8-9.- 
xxxi. 4.- 
14.- 

xxxii. 12.- 

xxxiii. 4.- 
6.- 
7-- 

11-12.- 
J 3-" 

xxxiv. 4.- 

xxxv. 13.- 

xxxvi. 23.- 
25- 

26.- 



-6289. 

-1817. 

-5965-6. 

-6231. 

-5941. 

-2773. 

-1732. 

-4986. 

-6099. 



-4829-30. 

-1319, 1321, 1325, 

1334, 1347. 
-2087. 
-1630. 
-5535. 
-1026. 
-5678. 
-3693. 
-4812. 
-1817. 
-3731. 
-167. 
-167. 
-4811. 
-5495. 
-622. 
-860. 
-1344. 

-1325, 4470. 



EZEKIEL 

xxxvii. 5.- 

xxxviii. 7.- 
xxxix. 29.- 

Daniel 
i. 
ii. 

iii. 11-12 

1 6, 
17 
25 

iv. 3 

v. 27 

vi. io, 
viii. 9 

ix. 9 
14 
26, 

x 1 
8 
12 

xi. 3 

xii. 2 
3 

13- 



HOSEA 

ii. 18.- 

iv. 4.- 
6.- 

17-- 

v. 15.- 

vi. 4.- 

vii. 12.- 

I3-- 
viii. 4.- 
ix. 12.- 

I5-- 
16.- 

X. 2.- 

xi. 1-3.- 

4-- 
7-" 

xii. 7.- 

xiii. 3.- 
4-- 
9- 

12. 

xiv. 1. 
4- 
5. 
6. 



-3372. 
-6278. 
-2717. 



-16-18. 

-5600. 

-1172. 

-1438-9. 

-4125. 

-3645. 

-1001. 

-47. 

-1158. 

-6329-30. 

-2267, 2272. 

-5971. 

-5949. 

-2387. 

-420, 425. 

-2193. 

-5303. 

-1952-3, 5841. 
-1138,1151,5088-96, 
5289, 5311, 5414. 
-437, 535. 



-4862-3. 
-5384. 

-2991, 3001, 

-2132, 2980. 

-128-30, 1906. 

-1300, 2007, 4677. 

-5911. 

-5161. 

-2980. 

-480. 

-5132-208. 
-2007. 
-392. 
-1842. 

-1130, 3531-4. 
-386. 

-690-2, 5174. 
-130. 
-4938. 
-4249. 

-5148-56, 5168-74. 

5813. 
-4683. 
-388-90. 
-5346. 
-2071. 



Amos 



Jonah 
5- 3- 



MlCAH 

ii. 

iii. 
iv. 



16.- 
5-- 

3- 
8.- 

9-- 



-149-52,1480-3,1501- 

3, 1551-3, 5087. 
-3091. 
-5328. 
-690-2. 
-573. 



-5545. 
-6135. 
-1137. 
-5188- 
-5548/ 



-4729-30. 
-6292. 

-5135-91, 6077. 

-2074. 

-2223 

-2927-34, 3221-31. 

-3227. 

-4060. 

-5498. 



Nahum 

i. 7.— 1140. 
10.— 5502. 
15.— 5103-10. 



Habakkuk 

i. 3.— 1303-6. 
10-12.— 898, 2629. 

ii. 1.— 5972-3. 

4. -578, 2071, 2080- 

3237. 

5. — 2619, 2625, 3146. 
20.— 5120. 

iii. 2.— 4651, 4768-9. 



Haggai 
i. 



5. — 6177-83, 6254. 



Joel 



ii. 28.— 5350. 



Amos 

iii. 2. 
6. 
7- 

iv. 5- 
11. 



-4804. 
-4808. 
-3095. 
-5941. 
-1633. 



Zechariah 

iii. 2.-653-4, 1633. 

iv. 6.— 1092. 

10.— 1120, 3477-9 
vi. 15.— 1659. 
x. 7.— 814, 6229. 
xii. 10. — 940. 
xiv. 7.— 1506, 2416, 
3458. 



333: 



Malachi 

i. 6.— 2166. 

ii. 10. — 2382, 2415. 

iii. 2-3. — 837. 

3.— 144. 

8.—4007-10, 6291. 
10.— 4151, 6291. 
15.— 5133, 5183. 
17.— 2438, 3183-4. 



INDEX OF TEXTS ILLUSTRATED. 



679 



St. Matthew 

i. 21.-3161-82,3896,4937. 

ii. 17.— 1180. 

22. -32. 

23. — 2062. 

iii. 7.— 1818, 4356. 

10. — 1480. 
17.— 5008. 

iv. 1.— 3483, 3568. 
4.-3469. 

18-22.— 897. 

v. 1. — 4105. 

2. -546. 

3. — 414, 2745, 4642, 

4648, 4783. 

4 . _5268-73. 

5. -3674-5. 

6. — 4809, 6082. 

7. -2263. 

8. — 2709, 3672. 

9. — 4102-12, 5640. 

11. — 5696. 

12. — 3697. 

13. — 1182, 4875, 6170. 

15. — 1846, 3465. 

16. — 2420, 3457, 3461-4, 

4136, 4149, 4628. 

17. — 2278. 
19.— 4395. 

21. — 444. 

22. -4543-4. 
23-24. — 4574. 

24. — 4304. 

29. — 21. 

30. — 21, 4015, 4859-60. 
34.— 3881-2. 

34-37.— 4449-50. 
^7.-3981. 

39. -214,218. 2251,4549. 

40. — 2512. 

43. -3949-52. 

44. — 217, 443, 1890, 

2252 - 6, 2263, 
2268. 

45. -443, 2436. 
45-46.— 2612. 

47.-227. 

vi. 2.-2358, 6276. 
3.-2365, 5119. 

5. -2965, 3017, 4217, 

4218, 4225, 4282- 
90. 

6. — 1160, 2384, 3097, 

4245, 4291-309, 
4320,4596, 5263- 
5, 5420. 

8. -4246, 4252, 4256. 

9. -2382, 2415, 3883, 

4165, 4313, 4318. 

10. — 1043, 2493, 2594, 

4696, 4700 - 4, 
5396. 

11. — 214, 2249, 2253, 

5563. 

12. — 4013, 4266. 

15. — 211, 2271. 

16. — 2966. 



NEW TESTAMENT. 

St Matthew 

vi. 19.— 2329, 2370, 3713, 

4785-95, 5155- 
60, 5987. 

20. — 456, 462, 2731, 

2743, 2751-6. 

21. — 2729, 3320, 5652. 
24.-823, 1565-8, 2219, 

3649. 
26.— 3062. 

28. — 417-9, 1392, 1623, 

4946, 5702. 

29. — 70, 191. 

30. — 2468. 
31-32.— 5566. 

33. — 4650. 

34. — 1977, 5563. 

vii. 2.-248, 441, 3216, 

4763. 

3. -3216. 

4. — 1221. 

5. — 3216. 

6. -264, 2310-11. 

12. — 1793, 3216, 4045. 

13. — 575, 676. 

16. — 1399, 3848. 

19. — 1480. 

21. — 2673, 4652. 
24.-2928. 
26.— 1191, 1193. 

viii. 12.— 6901. 

17. — 5402-6. 

20. — 5797. 

22. — 1463. 

24. — 5545. 

25. -3484. 

ix. 2.-2259. 

8. — 1428. 

9. — 1563. 
13.— 868, 5230-5. 
24.— 5841. 
30.— 6224. 

38.— 3791-3, 3801, 3813- 
20. 

x. 14.— 403. 

16.— 3783-90, 3801. 

22.-4599. 

24.— 1664, 3245. 

28. — 1896, 2794, 5277, 

5317. 

29. — 5019. 

30. — 3245. 

32.-373, 874, 1184, 

6039. 
37.-926, 973. 
42.-465, 3253, 3946. 

xi. 1.— 2375. 

4. -49. 

5. -49, 371, 2552. 

6. — 1673. 
19.— 24, 5227. 

28. — 864-70, 964, 2076, 

3297, 3606, 4724, 
4876-900, 4934, 
5275, 5723. 

29. -4492, 4734, 6225. 

30. — 5275. 



St. Matthew 

xii. 8.-4833. 

9. — 4851. 

30. — 1020. 

31. — 4450. 
36.-4576, 5482. 
40.— 3721. 

44. — 1901. 

45. -4588, 5307, 5884. 
xiii. 4-8.-32. 

19. — 1208. 

20. — 673, 4454, 4772. 

21. — 2051. 

22. -686-7, 6171. 

25. —4457 

29. — 4805. 

31. — 2071. 

32. -426, 428-9, 5252. 
38.— 6110. 

43. -^7. 

44. -598, 1670. 

46. -2994. 
49—5997. 
52.— 2015, 5485. 

xiv. 1.— 1239-41, 1250-2. 
3.— 1709. 
8.-3857. 

10. — 3686. 

23. -23, 4761. 

24. — 5545. 

30. — 2069. 
36.— 830. 

xv. 1.— 2549. 

6. -1827, 4973-82. 
8.— 1390. 

18.— 259, 1616, 2706, 
2781. 
18-19.— 2902. 

27.— 1619, 2549. 
xvi. 16-17.— 6069. 

18. — 2286, 4820. 
24.-2374, 4034. 

26. — 3302, 4785-6, 5319, 

6141-8. 

xvii. 4.-5533,6221. 

8. — 3173. 

9. -976. 

11. — 4510. 

xviii. 1— 3959. 

3. — 821, 1338, 1350. 

4. — 2915-23. 

7. — 6147. 

11.-3504,3507-10,4049, 
5236. 

13. — 5450-3. 
15.— 2257-8. 

19. — 4471. 

21.— 211, 2270, 5489. 
35.-2277. 
xix. 13-14. — 792. 

14. — 403, 793, 848, 4S54, 

5444. 
17.— 3341. 
19.— 3949-50. 
21.— 686, 5058, 5066, 

5653. 
24.-3837, 41S0. 



68o INDEX OF TEXTS ILLUSTRATED. 



St. Matthew 

xix. 25.— 1863. 
28.— 4510. 
29—3495. 

30. — 4419. 

xx. 12.— 1132. 

15. — 4050. 
28.-4582. 

sxi. 9.— 260, 1593. 

16. — 2059, 3084, 6259. 

22. -4262, 6065. 
28.-6288. 

38. -384. 
42.— 550, 585. 

44. -5872. 
xxii. 26-39.-2389. 

39. -271. 
42.— 4518, 5560. 

xxiii. 4. — 3305. 

8. — 1926. 

12. — 4420, 4423, 5859- 

66. 

23. -3236-7, 5674. 

24. — 1221. 

32. — 3305. 

33. -2797. 

37. — 809. 

xxiv. 13.— 1884, 3570. 
14.— 6148. 

24. — 1858. 
27—864. 

31. -3212-3, 3220. 
33.— 3214. 

36.— 3213-4, 3446. 

38. — 3215. 

41. — 935. 

42. — 5831. 
44-46. — 4559. 

46.— 2106. 
50.— 2128. 

xxv. 5.— 1703. 
6-10.— 5904. 

10. — 383, 2094, 2798. 

11. — 4403. 

13. — 2108. 

21.— 272, 275,1138,5770. 

25. -929. 
33.-5076. 

35.-444, 454-6, 463, 
468, 764, 3254, 
4163-79, 4179. 

40. -448,678,1179, 4162. 
1 1-44.— 749-50. 

42.-447. 

45. -3243-4, 4164-74. 

46. — 2201, 3213, 4527-8, 

5077. 

xxvi. 13.— 6146. 

26. — 1154, 5810. 
30.— 5215. 

40. — 5832. 

41. — 5977, 6189. 
75.— 1598. 

xxvii. 2. — 4662. 

9. — 2153. 

14. — 27. 
23.— 260. 

32. — 1415. 

42. — 1800. 
57.-3843. 

xxviii. 6.-998. 



St. Matthew 
xxviii. 18.— 2536, 4193. 

19.-408,850,1184,2550, 
3744, 3821, 5110. 



St. Mark 

i. 5,-401-5, 1182-3. 

8. -2838-42. 

14. — 3259-64. 
16-20.— 897. 

ii. 7.-2254, 2272, 2391. 
IOj 2272. 

14'.— 895-7, 941, 1981, 
1985, 1987, 3264. 

17.— 857, 4811, 4936, 
5216, 5219, 5227- 
30, 5232. 

27.— 4741, 4831-50. 

iii. 13.— 697, 827. 

22. -3456. 

23. — 1638-9, 4916-21. 
35.-43,51-2,1699-1702. 

6119, 6124,6128- 
30. 

iv. 3.-5325-6. 

9 . _2680-93. 

12. — 2679, 2685-7, 2698, 

2702, 5201. 

15. — 530, 2679-80, 2685. 
j6.— 4646, 4652. 

17.— 4638. 

19.— 222, 3837-9, 4786- 
9, 5984, 5986-7, 
5989, 6138, 6171- 
3. 

21. — 3451, 3459, 3461-2, 

3465-6. 

22. — 3201, 3211-4. 

26. — 5325-6. 

29. — 2675. 

30. — 1002, 3260-262. 
32.— 1057, 1068, 1071, 

6148. 
38.— 1440, 4928. 

v. 4.— 5133. 

13. — 4223. 

17.— 962, 2903, 5048, 
5065. 

19. — 2849-50, 5335. 

23. -773-4. 

27. -867, 932. 

28. — 851, 862, 884, 1815, 

2071, 2073, 2088, 
2093, 2105. 

29. — 901, 907. 

30. — 1180. 
34.-5242. 

vi. 17.— 1217-20, 1226. 

1240-3, 1255. 

20. — 2679. 

26.— 1234, 1239, 1245, 
1249, 1253. 

31. — 1165, 4733, 4759. 
34—1165. 

46.— 3667-71. 
50.— 931, 994. 
55.— 5116-7. 
vii. 6.-2955-68. 

10. — 2166, 3862-7. 

11. — 1636. 



St. Mark 

vii. 13.— 4404, 4981, 5167. 
15.-5132,5134,5168-70. 

5173. 

21. — 2712, 5132, 5168, 

5183. 

22. — 1889. 

28. — 1619, 2549. 

viii. 2.— 1165, 5057. 

7. — 2704. 

29. — 1184-5. 

34. -1171,1672,5029-35, 

5055, 5057, 5061. 

35. — 5026, 5056, 5058, 

5060, 5064, 5066. 

36. -184,411,2606,3448, 

3494, 3495-500, 
3839, 4141, 4778, 
4785, 4793, 5278, 
5299-301, 6141- 
2. 

37. — 3616, 3629, 3837, 

4693, 4785, 5068, 
5279, 5283-7, 
5296, 5299-301, 
5305-8. 

38. — 1185. 

ix. 6.— 2200. 

8. — 3173. 

9. — 4761. 

29. -2159-61,4217,4221, 

4229, 4263, 4283, 
4325. 

30. — 4859. 

31. — 1960. 

34.— 180, 185, 188, 192. 

36. -779, 812. 

37. — 812-3, 2915, 3239. 

38. — 107, 609,4882,5049. 

41. — 3253-4. 

42. — 810-3. 

43. -21,4113,5034, 5161. 
44—4528-31. 
45.-2793-8, 5161= 
48.— 4530. 

50.— 1679, 1687, 4875. 

x. 4.-495. 

5.— 2701, 2705. 

7. — 6002-5, 6041-7. 

8. — 2940-6. 

13. — 403-4, 406-9, 780. 

14. -408-9,778,780,787, 

803, 812-3, 821, 
3169, 3478, 6245, 
6246, 6264, 6267, 
6270-2. 

15. — 801, 821, 851, 867, 

969, 2552, 2566, 
2915-35. 

16. — 812-3, 877. 

17. — 2080, 2088, 2409, 

2517, 2523-4. 

21. — 688-9, 697, 895-7, 

1414-9. 

22. — 1822-4, 3837, 3839, 

4783, 4787-95, 
5984-7. 

23. — 2503, 2669, 4480-2, 

4779-87, 4795, 
5984. 

24. — 1192. 



INDEX OF TEXTS ILLUSTRATED. 



St. Mark 
x. 25, 
26 
27, 
28 
29, 
30 
37 
38 
39 
40 
42, 
43 

44 

45' 



So. 
5i. 
52. 
xi. 9, 

13- 
17. 

22, 

23- 
24. 

25' 

28, 

xii. 7-8, 
IO. 



35. 
37 
39 

40, 

41, 

42, 

43 

44 

xiii. II 
13 
33 
34 



35 



—4481. 
—4923-5. 
—2054, 6279. 
—3728. 
—4801-2. 
—4775-7, 4805-6. 
—188, 195. 
—3753, 4710-4. 
,—5975. 
—175, 178. 
—1686, 2759. 
—2622, 2633, 2915, 

2921, 2928-36. 
—2918, 2924, 2931-2. 
—836, 850, 853, 882, 

888, ^916, 1024, 

4554, 4581. 
—866-70, 3173, 3182. 
—871. 
—894-7. 

—260, 2899, 2905. 
—2590, 6134. 
—4911-3. 
,—2073-4. 

—2053, 2067, 2077, 
2089, 2099-101. 

—4297, 4301-3, 4308, 
4312,4320-1,4330. 

,—2250, 2253, 2255, 
2265, 2270, 2277. 

—376. 

,—1425-7. 

—996-7,1001-4, 1050, 
1057,1087-8,1100, 
1103. 

—4745-55. 

—1461, 1465, 3347, 
3387, 3410. 

—2400, 2405, 2440, 
3550, 3563, 4614. 

—3949-53. 

—5811. 

—3527, 3542, 3561, 
3565. 

—2404-7, 2438, 2467, 
2698,2713,3261- 
4. 

—930, 2427. 
5337. 

—176-7,180-2, 193-4, 
2678. 

—2953-4, 2958, 2960. 

2961-4, 2965-8. 
—3842, 4007-9. 
—459, 2433, 2368, 

4006, 6001. 
—2349, 2354, 2360, 

4008. 

—445, 459, 761, 3518. 

4008. 
—232, 4125. 
—1882-5, 2117, 2125. 
5972-4. 

,—1746, 1749-53,1756, 
1760, 1767, 1772, 
1789-90, 3564, 
3954, 6281. 

,—1483, 1490, 1531-7, 
1759, 1766, 1780. 
5593-7. 



St. 



Mark 

xiii. 36. 

37-- 

xiv. 3.- 

4- 
7.- 



22. 
26. 

29, 
30. 
36. 
37- 
38. 



St, 



41. 

45- 
49. 
62, 
68. 
72, 



5-— 



10. 
11. 
14. 
20. 
21. 

23. 

24, 

25- 

28, 

31. 
34- 
xvi. 3. 
6, 

10.- 

14, 

15- 



St. 



Luke 

i. 6.- 

17-- 
18-20.- 
52.- 

ii. 11.- 

25-- 
29.- 

33-- 

iii. 14.- 

iv. 18.- 
23-~ 
34*- 
43-" 

v. i-n.- 



1542, 1552-4, 1570, 

5589. 
5584-8, 5603, 5606. 
3184, 4400. 
4138, 4404, |4406, 

4628. 
2551-2, 2366, 4161- 

74. 

891, 1787, 2360, 

6049. 
662, 3487-9. 
2948-52, 3890, 

4206-7, 5215. 
5025, 5036. 
■1596-8. 
4697-703. 
5251. 

1778, 1786, 2231, 
2232, 5186, 5503, 
5968, 5972. 

3302. 

2899. 

2009. 

864, 3205, 3212. 
1596-8. 

1598, 4663, 4669, 

4677,*4682-4. 
•832-3, 850, 983, 

1004. 
4549-51, 5120, 

5123-4. 
-1919-24. 
-2899, 2901, 2903. 
-2905. 

-3776, 3827. 

-1415. 

-3017. 

-1425-7, 5400-4. 
-336, 348. 

-5399, 5403-4, 5407- 

8. 
-4044. 

-313, 5276, 5439. 

-1646, 2819. 

-4750. 

-5271. 

-5761. 

-2546-8, 2571, 3754, 
3789-92, 3796, 
3800 -3, 3809, 
3821, 6146, 6148, 
6150, 6312-26. 

-1572. 



■4807, 4874. 

-5368. 

-5622. 

-2412. 

-4937. 

-4557, 5934. 
-3485, 4208, 496S. 
-5527. 



-5933. 

-3742, 5685. 



-1148, 
-2062. 
-4696. 
-897. 



1719. 



Luke 

v. 27. 
28, 
32. 

vi. 10. 
19, 
20. 

23- 

27-35- 
29, 

31. 

33-- 
35- 
38.- 
39-- 
42, 

49-- 

vii. 12.- 
21. 
35- 
47-- 

vm. 3.- 
14.- 

15. 

18, 

21.- 

47-- 
ix. 2-6.- 

9-- 
23-- 

24, 

25-" 

26, 
29.- 
31" 
38, 
41.- 

47-- 

49. - 

50. - 
55-- 
58- 

59-- 
62.- 

x. 7.- 

20. - 

21. - 
27.- 

30- 36.- 

31- 32.- 

33- - 

34- - 

35- - 
37.- 

40. - 

41. - 

42. - 

xi. 2.- 

3- - 
7- 

24.- 

26. - 

27. - 

33-- 
42.- 
44.- 

xii. 2. 

4- " 



-696. 

-882. 

-1180. 

-3259. 

-867. 

-414. 

-26. 

-1891. 

-2334. 

-1793. 

-1773. 

-3250, 3258. 
-2364. 
-1664. 
-2964. 

-2283, 2291. 
-3861. 
-1611. 
-24. 

-2271, 5680. 
-3834-42. 
-394, 4157. 
-4093, 4096. 
-4092. 
-678, 978. 
-852, 870. 



-3686. 

-5024 - 35, 5054, 
5056, 5057, 5068. 
-5013. 
-6142. 
-875, 1185. 
-1162. 
-4491. 
-1923. 
-5310. 
-779, 812. 
-606. 
-750. 
-5021. 
-2117. 

-1570, 1581, 1583-7. 
-689, 1171, 1566-7, 

1747, 3483. 
-3740-6. 
-5357. 
-4783. 
-3951. 
-1048. 
-722, 1144. 
-458, 459, 460, 759, 

1759, 4904. 
-752. 
-2330. 
-3704. 
-224, 1751. 
-224. 

-2439, 5059. 

-3486. 

-5563. 

-383. 

-4426. 

-5884. 

-4068. 

-3459. 

-2158, 4020, 5676. 

-4426. 

-2293. 

-3430. 



682 



INDEX OF TEXTS ILLUSTRATED. 



St. Luke 

xii. 7.- 
8.- 

16-18.- 
18-20- 

19. - 
20- 

21. - 

22. - 

23. - 

27. - 

28. - 

33- ~ 
35-37-- 

36.- 
37-- 
39- 
40.- 
46.- 
56.- 

xiii. 3- 

4-- 
8.- 
14.- 
I5-- 

23- 

24. - 
28.- 

34- - 

xiv. 8.- 

10. - 

11. - 

I3-- 
18.- 
18-19.- 
21.- 
33-- 
4-- 
6.- 

7-- 

11. - 

12. - 
I3-- 
17- 
18.- 

20. - 



21.- 
21-22.- 



xv. 



-3930. 

-968, 1184, 6040. 

-1388. 

-477. 

-2758. 

-3123, 5072. 

-41, 68, 359, 1553, 

1554. 
-5409-11, 5652-6. 
-4473. 
-5649-57. 
-70. 
-1873. 

-689, 5651-7. 

-921, 3355, 3391. 

-157. 

-3349. 

-5832. 

-5832. 

-2839. 

-3222. 

-13, 3850, 3851, 

4475. 
-3216. 

-3219, 6215-20. 

-2158. 

-1363. 

-863. 

-5760. 

-1099. 

-6297. 

-1995-8. 

-3829. 

-2917-18. 

-371. 

-392, 686. 
-4071. 
-4130. 
-1665. 

-4085, 4696, 5939. 
-3497, 3506-8, 4095. 
-389. 
-4446. 

-677, 4442, 5759. 
-1579, 4447, 5226. 
-2849. 
-2851. 

-2011, 2174, 2381, 
3525, 4443 - 5, 
4482. 

-2179. 

-2254. 



St. Luke 

xvii. 10.— 1504, 1749, 1771-3, 
1779, 1785, 1787, 
1792. 

xvii. 17.— 3739. 
21.— 2428. 

26. — 3630. 
36.— 5077. 

xviii. 5.— 3021, 3092. 
11.— 3850, 4139, 5052. 
13.— 1180-4, 2916, 3425, 

4268, 4319, 4323, 
4936, 5235-6. 
5220. 

x 6._408-9, 821, 3459. 
17.— 1338. 

21. — 3262. 

22. -3849, 5064. 
28.-882. 

xix. 4. — 494. 

8.-4936-9. 

11.— 3497, 5502. 3504-7. i 
13.— 865. 
20.— 4435. 
22.— 40. 

27. -4452. 
40. — 5553. 

42.-2276, 2308, 4434. 

xx. 10.— 2318. 

35. -4747-8. 

36. — 1934, 1938-9. 
38.-4746. 

xxi. 1. — 3843. 

2.-459, 2433, 2868 
4006. 



I St. 



3-4- 
16-17, 

30. 
xxii. 15 

17. 

19, 

20, 



—2354. 
,—6270. 
—2318. 
.—1153. 
—4856. 
,—4857. 
,—4856. 



32. — 678, 5567. 
46.— 6189. 

60-61.— 4663. 

61.— 236. 
iii. 26.— 1414-15. 

27. — 260. 

28. — 5315. 

33. -334, 336, 348, 356, 

1418, 1425, 2205, 
4600. 

34. -355, 2248, 2255, 



25.— 1921. 


2265. 


29.-2856. 


35.-4047. 


8.-395, 6164. 


36.— 1950. 


9.— 1177. 


43.-4382. 


10.— 1701, 4737, 5709- 


47.— 2215. 


70. 


xxiv. 4. — 13. 


13.— 1170. 


15.— 845, 931. 


15.— 5014-17, 5025. 


22.— 1155. 


18.— 1658. 


27.— 2076, 5085. 


-26.— 1482, 1498, 1523, 


33.— 509. 


1548. 


45.-535. 


21.— 25, 2191. 


47.— 1148. 


22.-3833. 


49.— 2840, 4195, 5350. 


23.-2796. 




24.-326. 


Sr. John 


25.— 3680. 


i. 1.— 328, 353, 930, 303 


3.— 211, 215. 


5803. 


8.-25 


2.-979. 



John 

i. 14.- 
29.- 
32.- 

4I-45-- 
43-- 
5I-- 

ii. 1.- 
2.- 
3- 

4- - 
22.- 

23- 

iii. 1.- 
2.- 
3-- 

5- - 
7-- 



7- 

16, 

18, 
19, 
20. 
21. 
27. 
30. 
iv. 10. 
11. 

13-14- 
14, 
20. 
24, 
36. 
37- 
v. 9. 
14. 

22-23. 

23- 

24, 

25- 

29. 

34- 
36. 
39. 



44, 

vi. 35 

36 
37 

44 

48, 
66, 
70 

ii. 3-7 
6 

J 5 
19 
24 



-3032, 5085. 

-2545, 3300, 4356. 

-5008. 

-1282. 

■3530, 3538. 

-2730. 

-439. 

-49. 

-49. 

-657. 

-513, 601, 602, 2072. 

-3764. 

-372. 

-3764. 

-616, 3960, 6272. 

-2027, 46U8. 

■613, 1336, 1338, 

1343, 2838, 3962, 

5344-6. 
-617. 

-1141, 3553, 4880, 

6146, 6157. 
-1864. 
-5222-3. 
-3462. 
-1671. 
-2346. 
-2920. 
-6063. 
-1125. 
-3946. 
-1041. 
-3901. 

-3914, 6192-9. 
-5933. 

-153, 187, 5329. 

-563. 

-4936. 

-904. 

-103. 

-1319, 1330, 1349, 

1350, 3372. 
-3086. 

-1935, 1941. 

-663. 

-49. 

-488, 506, 525, 544, 
547, 557, 559, 
561, 576, 577, 
580, 602, 1684, 
2993, 4634, 4972- 
4,4989,4995,5390, 
5957, 6271. 

-2663, 5063, 6164, 
6186. 

-662. 

-866, 1560. 

-3162, 3166, 3167. 

3176, 3177-8. 
-2607. 
-975. 
-1630. 
-4918. 
-6018. 
-5574. 
-1431. 
-3221. 

-243, 244, 245, 246, 
250, 251, 3221, 
6202-7. 



INDEX OF TEXTS ILLUSTRATED. 



St. John 

vii. 37. 
41-44. 

viii. 9. 



11. 

15. 
17 

32 
38. 
44. 
46 
5o 

ix. 2-5 

4- 

22. 

24, 

25- 

31. 

38, 

x. 3-4. 

4. 

5- 
13 
15 

28 

35 

xi. 4. 
19 

25 
27 
28. 

35 
44. 

5o. 

5* 

xii. 21. 
26 

xiii. 7 
8. 

15- 
16. 

25. 
34- 

xiv. I. 
2. 



6195. 
—2062. n 

1215-1222, 1227- 
1242 ,1240, 1242, 
5142. 
—2134, 5242. 

245, 246, 249. 
—5531. 
—1871, 2195. 
—5736. 

1638-9. 
—5726, 5733. 
—5064. 
1338 

—3291*, 4042, 5577-8, 

6110. 
—3749. 
—5217. 
—5356. 
—5233. 
—2054. 
846. 

834, 922, 941. 
—5112-3. 
—2821. 
—1769, 1775. 
—1859, 4128. 
—592. 

473. 
—478. 

—541, 4749, 4751. 
—431. 

6100. 
—478, 5276, 5470. 

4749-51. 
—345, 5399-403. 
—886-8. 

—984, 3177-8, 5089. 
—1195. 
—6117. 
—1596. 
—835, 1665. 
—1981-5. 
—1188. 
1146. 

431, 894, 4100. 
—55, 1767-80, 2733, 
2740, 2766, 2845, 
2858. 

—1142, 2176, 2768- 

70, 2788. 
—1142. 

—944, 1139, 2517, 
3405, 5724. 



9- 
10. 
16. 
17-21. 
23- 

26. 

27, 

28, 

XV. 2, 
4. 
5- 

8. 
9> 

12, 



—3610. 
—1139. 
—2841. 

—892, 931, 2388, 
2404. 

—3840, 3679, 4194, 

5684. 
—4100. 
.—1104. 

,—118, 1667, 6134. 
—3435, 3524. 
—1182. 
—3087. 
—3523. 
,—1146, 2253. 



St. John 
xv. 13. 



15. 

16.- 
24.- 
xvi. 2-3.- 
3-- 
7-- 
I3-- 
20.- 
22.- 

23- 
24.- 

27, 
32.- 

.. 33- 

xvii. I.- 

3-" 
12.- 

13- 
15-21.- 
I7-- 

19. - 

20. - 

21. - 

24.- 

xviii. 9.- 
II.- 
14, 
17. 
36.- 
37-- 
40.- 

xix. 30. 
31. 

XX. 1-2. 
27, 
_ 29, 

xxi. 15. 

16. 

18. 
21-22. 
22. 

254-- 
24. 

25- 



-1766-9, 1786, 1850, 
2298, 2306, 2437, 
3522, 4859-60. 

-2299. 

-827, 1858-64, 2311. 
-5217. 

-3110, 5503. 

-2170. 

-1104. 

-2645, 2842, 3828. 
-476, 480, 3185-8. 
-3186-7, 3188. 
-4253, 4266. 
-4264, 4287-301, 

4312, 4327. 
-2175. 
-2944. 

-996, 4257, 5668. 
-1156, 2812. 
-4465-9. 
-1859, 4486. 
-3185-7. 
-827, 6152-61. 
-5724, 5730, 5753-4. 
-5731. 

-4231, 4330. 

-71, 605-6, 1600-7, 

4802. 
-2376, 2738, 2741-3, 

2751-4, 5653. 
-1859. 
-1049. 
-345. 
-1927. 
-3260, 6178. 
-2686, 5732. 
-858. 
-6117. 
-3292. 

-1826, 5080. 
-2130. 

-2058, 2061. 
-783-5,790-4,803-9. 

3561, 4845, 5444. 
-3742-3, 3758, 4084- 

5. 

-2644-6. 
-895-7, 1786-8. 
-941-3. 
-5531-3. 
-532-4. 

-481, 534, 562, 641- 
8, 951. 



Acts 



Acts 



16. 
19. 

IV. IO. 
12. 
13- 
17. 

19. 
20. 
22. 

r. 29. 



39.- 

vi. 3.- 
4-- 

10.- 

vii. 23.- 
35-- 
39-- 

55-56.- 
58.- 
59- 

6a- 

viii. 3.- 
4-- 
5- 

16.- 

20. - 

21. - 

37-- 
ix. is.- 
16.- 
42.- 
-32.- 

28. - 

38.- 

43-- 
47-- 
48, 

9-17.- 
17- 
20.- 

23.- 

29. - 
xn. 2-3.- 

12.- 
22-23.- 

... 2 3- 

xiii. 10.- 

43- 

xiv. 17.- 
xv. 



x. 11-32.—: 



683 



-2613* 
-2091. 
-453, 5197. 
-856. 

-2074, 3896, 4924. 
-1914, 6270. 
-4705. 

-377, 3985-9. 

-377. 

-145. 

-3985-95. 

-5536. 

-2396. 

-1746, 2866. 
-3759. 

-4346, 4365, 4341. 

-124. 

-1593. 

-3643. 

-893. 

-1348. 

-1159, 1529, 3425, 

4430. 
-208, 1162, 1280, 

1477, 1804, 5316. 
-4033. 
-4462. 
-5560. 
-403. 

-2541, 3838, 3844, 
-3205. 
-431. 
-5530. 
-6275. 
-3542. 
-2387. 
-1152. 
-105, 1179. 
-987, 3896, 6262. 
-3628, 4036. 
-406. 



-9.— 



6253. 
237. 
862. 
2363. 
3.644. 
4301. 
■5045. 
■2876. 
■60, 2806. 
■6287. 
■1393. 
3903. 





9.— 1341. 




28.— 2029. 


i. 4.— 5350. 


xvi. 9.— 1134, 1135. 


7.-5598. 


15.— 406. 


9.— 131, 1140. 


30.— 156, 3102, 5219-21. 


18.— 233-5. 


33-34.— 1043. 


ii. 1. — 535. 


37.— 3119. 


4.— 4190. 


xvii. 2. — 505-576. 


21.— 856. 


11.— 508, 577-9. 


24.— 147, 4056. 


20.— 13. 


34.— 1654. 


23-29.-2382, 2409. 


39.— 2381. 


24-23.-2835. 


40.— 6241. 


26.— 3630, 3796. 


42.— 6194-9. 


27-28.— 2401-2. 


44.-4569. 


29.-2392. 


iii. 6.-2322. 


30.— 1174, 3851. 



684 



INDEX OF TEXTS ILLUSTRATED. 



Acts 

xviii. 9. 

24. 



-1321-3. 

-253, 266-70. 

-505, 510, 593, 1867- 



28.-488, 490, 552 
xix. 15 

20, 

23 
27, 
29, 
36 
xx. 23 

24, 



.—1966. 
-573. 
-1053. 

-5568, 6255. 

-1164. 

-4556. 



27-31. 
28, 
29, 
30. 
3*- 
35- 
xxi. 13. 

xxiii. I. 
16, 
3h 

xxiv. 2. 

IS- 
16. 



25.- 



880, 2110, 2225, 

3754, 4351. 
2114, 4739. 
2107, 4083-7. 
180. 
180. 
4411. 

2369, 3518. 

5109. 

1228-33. 

3026. 

3026. 

4499. 

4746, 4753-5, 
1128-32,1236,3334, 

5737-41. 
401,686,1240,1250, 
1252, 1819, 4437- 
41, 4589, 4644-5, 
5618. 



26, 

xxvi. 18. 

24, 
25-26, 
28, 

xxvii. 3. 
9-- 

23-25- 

... 44-- 
xxviii. 7, 

16, 
23-24, 

30.- 



Romans 

i. 4, 
5- 
7- 

14-17. 
16, 



17. 



20.- 
21. 
22-23, 
24, 
25-- 

26, 
29-31, 

30. 

31. 
ii. 1, 
2. 



-1319, 1323, 1339, 

1348-9. 
-1716-7, 4082. 
•1819. 
-3714. 
-1124. 
-58. 
-1592. 

-1590, 4862. 

-1124. 

-5598. 

-3076. 

-632. 



-1050. 
-2598. 
-2084. 
-56, 4367. 

-1185, 2565, 1359, 

6290. 
-578, 2071, 2080-3, 

3232-7, 3482, 

4536. 

-1393,2000-11,4070. 

-67, 3618. 

-67. 

-5448. 

-66-8, 3622, 4072, 

5449. 
-5378. 
-412. 
-2425. 
-113, 380. 
-1257. 
-5753. 



Romans. 
ii. 6.- 
7-- 
9-- 
10.- 
12.- 
15.- 



22. 
iii. 3. 
9- 



10. 
19. 
20. 
23. 



24, 

25-- 
28, 
iv. 2-16.— 
3. 
5- 



16. 
v. 1. 



3-- 
5-- 

6, 

7-- 
8. 

9- 
10, 

11. 
12. 
15.- 

17. 
18. 
20-21. 
21. 

vi. 1. 
2. 

6, 
8, 
10, 
11. 
14. 
16-18, 

17. 

19, 
22. 
23- 
'"• 5- 

6-8. 

9-15. 
15. 
18. 
19-24. 
21. 
22. 
23. 



VI] 



-39, 40. 
-1650, 1850-1. 
-1935. 
-4116-24. 
-2718. 

-839, 1215, 1222-4, 
1226, 1251, 1255, 
2022. 

-2980. 

-585. 

-1608. 

-1615. 

-1854. 

-3232-3, 3335. 
-1126, 1609, 1613-6, 
2863, 4553, 5167, 
5216, 5226, 5245, 
5365, 5642. 
-2577, 26,000. 
-6340-56, 1047. 
-3853. 
-5802. 
-504-5. 

-2080-8, 2208, 3237, 

4903. 
-6008. 
-374. 

-307-12, 207, 342, J 

3232—7 
-2095, 2294, 2421, 

2897. 
-5664. 

-2880, 3418. 
-5771-2. 
-104-7, 2044. 
-1050, 2437, 3556, 

4880-902. 
-4941, 5224. 
-1203, 2460, 4884, 

5408. 
-335, 341-9, 351-4. 
-999, 4342. 
-333-45, 3234-7, 

4903. 
-2294. 

-333-45, 3237. 
-348, 3522. 
-348-54, 356, 3237, 

9149. 
-1692-7. 
-6008. 
-1269. ■ 
-430, 6144-5. 
-5401. 

-6008, 6144-5. 

-5132-95. 

-859, 2294, 5151. 

-2699. 

-5521. 

-2834, 5149-98. 

-1899, 5102, 5761. 

-2232. 

-886, 2572. 

-5446-98. 

-4073. 

-2018. 

-252. 



Romans 
vii. 24, 

viii. I. — 



-2023. 

-3409,' 4074, 4176, 



1 

3- 

8-4: 

9. 
10, 
11. 
13- 
14. 

16.- 

17. 

18, 
19. 
21-23. 
22.- 

23-- 
24, 
28, 



3i. 

34. 
35- 
38. 
ix. 1-3. 

3- 
4- 
6. 
11. 
14. 
3' 
3- 
4' 
8. 

9- 
10, 
14. 
17. 

5- 
8. 
20, 
S3- 



x. 2 



2. 

4-6. 
8. 

9- 
11. 
16. 

17- 
18. 
19. 
20. 
21. 
xiii. 5. 

13- 
14. 
xiv. 7. 
10. 
12. 

13- 

22. 

23- 

XV. 2. 

4- 



—482-8, 1418, 2692, 
2829. 
3232-7, 4602. 
■3306, 5156. 
•2231, 2653. 
■2232. 
■1028. 
■3407. 
■3418. 
■1144. 
■2018. 

•200, 309, 317, 2017, 

5344, 6037. 
■5428-37. 
4752, 5691-701. 
■1913. 
■2292. 
4055. 

63-5, 1164, 4475. 

■639, 2880-6. 

33,1962, 2164,2456, 
2723, 3612, 3655, 
4486, 4512, 4492- 
8, 4506-11, 4511c 

169, 2455. 

95-7. 

1371,' 5078. 
1473. 

2713, 1228. 

■680, 1601. 

61. 

■602. 

■438. 

64. 

■6277, 6311-26. 
■4783. 
-4808-13. 
6089. 

30, 873, 1185. 

■30, 1184. 

3307. 

269, 6080. 

■3585. 

■5005. 

■4419-25. 

557. 

418, 872. 
■5666, 6156. 
■1025. 
■2356. 

-13, 5872-3. 
-3701, 6288. 
-23C3, 5026-7. 
-2239, 2243, 2860-5 
1675, 4010-11. 
282, 5868. 
•1886-95. 
■2274, 4405. 
•1244-7. 
■559, 5384. 
■5374. 

-44, 1501, 1552. 

■37, 3768. 

■1053. 

■5393. 

■4991. 

-5764. 

■1828, 1979, 2805. 
-511, 539, 581-94, 
980. 



INDEX OF TEXTS ILLUSTRATED. 



685 



Romans 

5.-2457. 
14. — 58. 

27.— 1776, 17S2. 
xvi. 17. — 48. 

26.-573, 6260. 



1 Corinthians 

i. 2.— 1430. 
10.— 2447. 

15. — 404. 

16. — 404-8. 

17. — 5685. 

18. — 7, 1416, 4764. 
19-21.— 7. 

22. -844. 

23. -936, 1272, 4385. 
26-29.— 3130, 3690. 

28. -2237. 

29. — 4192. 

30. — 945, 45S0-6. 

ii. 2.— 14, 887, 1266. 
4-10. — 5351. 

5—5704-23. 

6. -4, 4116, 4366, 4565, 

4764. 

3931 

9'.— 2733-7, 2747, 2763- 

85, 2791, 5360. 
10.— 3926. 

1 3. -4. 

14. — 269, 1649, 2020, 

2182, 3125, 4765, 
5355. 

16.— 895, 90S-9, 937, 
1005. 

iiL 1.— 3697-8, 4362, 4266. 
5360. 
5.-3, 3730, 3755. 
6-7.-5326. 
8.— 51, 2358. 

10. — 2287. 

11. — 1170, 1193, 2235, 

12. — 2286, 4387. 

13. — 10, 1480. 

14. — 10. 

15. — 3020. 

21. — 629, 4208. 

22. -85. 

iv. 5.— 1480. 

7. -2345. 

12. — 1264, 3289. 

v. 6.-4484, 5675-80. 
11.— 48. 

13. — 2890, 3279. 
ri. 4-11.— 1810. 

10. — 4362. 

11. — 4905. 

12. — 404. 
19-20.— 872, 877, 2770. 

20.— 1428, 2420. 
vii. 16.— 4241. 

19. — 404. 

29.-667, 1445, 3399, 
5576. 

31. — 3375. 

32. — 222. 

33. — 6141. 

34. — 2941. 
viii. 2.— 4183. 



[ Corinthians 
viii. 6.-3527. 

8. — 404. 

9. — 1735-9, 1741. 
ix. 13-14. — 5609-17. 

17.— 1198. 

21. — 366-9. 

22. -368, 1132, 1865. 

25. — 1204, 1424, 5497. 

26. — 166. 

27. — 19, 5067. 

x. 4.— 4819. 
6.— 1973, 19S3-7. 

12. — 405, 1094. 

13. — 634, 5509. 
16.— 1162-4. 

24. — 5327. 
25-27.— 1375. 

31.— 4145, 5103. 

xi. 2. — 4976. 
16.— 1303. 

23. — 315, 1153-4, 3488, 
4856-8. 

24. — 4824, 5643-8. 

25. — 4856. 

26. — 1159, 3437-9. 

27. -5763. 

28. — 5040. 

29. — 3490. 

xii. 3.— 3166. 
12.— 352S. 
1 5.-4993. 

23.— 5030. 
25-28.-4997. 

26. — 5S76-7. 

27. -3528, 4991. 

31. — 977, 3243, 4741. 

xiii. 1.— 760, 3527. 

2. — 752. 

3. -6129. 

4. -752, 2189, 3242. 
5612, 3612-4. 

5. — 11, 752, 767, 5039, ; 
5615, 5765. 

6. -759. 

7. -755, 1460, 1577, 
3133, 3537, 5616. 

8. -758, 3529. 

9. -883. 
10. — 4116. 

12. — 3681. 

13. — 745, 2387. 

xiv. 1. — 5617. 

8. — 439S. 

9. -4362-8, 4387-8,1 
4396-7. 

15.— 6086. 

20.— 1108, 3639, 3725, 

4121. 
26.— 50S3, 5357. 
37. — 5357. 
40.— 1086, 1151. 
xv. 1. — 4555. 
3.— 5200-1. 
10.— 974, 6237. 
12.— 629. 
17-18— 1459, 4746-54. 
24-25.— 4390. 

25. — 1068, 5011. 

28. -2394. 

32. — 6174. 



1 Corinthians 

sv. 33.— 1163, 1283, 1284, 

1967, 5277. 
35-36.-4745-9, 5288. 
39-42.— 6S5, 5774. 

41. — 2735. 

42. -5362. 
44. — 4748. 
46.— 5361. 

50. — 2791. 

51. — 3841. 

52. — 3212-3. 

54. — 2791. 

55. — 1540, 2314, 5278. 

57. -5888-9. 

58. -5894-6. 
xvi. 13. — 5959. 

22.-847, 1464, 5238. 



2 Corinthians 

i. 3.— 1139. 
4.— 1139. 

5—7. — 5757. 
9—5705-23. 

11. — 2802. 

12. — 28, 1259. 
20. — 4475. 

22. — 2013. 

23. -3298. 

24. — 986. 

ii. 4.— 4414, 5617. 

7. — 1618, 1621-9, £717. 

11. — 1123, 1190-1. 

17. — 528. 

iii. 6.-2572, 3744-50. 

8. — 2100, 3753, 5342. 

12. — 2121. 

14. — 16S9. 

15. — 1095. 

16. — 2027. 

18. — 981. 

iv. 1.— 2707-8. 

2. -528, 1225-7, 2118, 
2124. 

3. — 2557. 

4. -687, 3589, 6156. 

5. — 4520. 

7. -73, 245. 

8. -277. 

11.— 2116, 3562. 

13. — 433, 5491. 

16. — 473, 631, 5381. 

17. — 121-5, 136-9, 144, 
479 - 80, 3770, 
5440, 5669 - 73, 
5691-7. 

18. — 1946, 5426. 

v. 1.— 554, 629, 3347. 
2.— 631, 4752. 

6. — 1747, 2S55. 

7. — 2059, 2063, 4967. 

8. -2763, 4398. 

9. — 4123. 

10—39, 275, 3401, 
4711-2. 

11. — 1227, 1251, 2111, 
4379, 4943, 5534. 

12. — 1149. 

14. -102,111,2681,3332, 
3530, 3535-6. 



686 



INDEX OF TEXTS ILLUSTRATED. 



2 Corinthians 

v. 16.— 3034. 

iS.— 1203, 2021. 2460-5, 
2427, 4571 - 5. 
4951. 

20. — 174, 1812-3, 3726. 

vi. i.— 974. 

2. -549, 869, 3977. 

3. -3755, 3763. 

4. -277, 1643, 2122. 

3773-4. 
8.— 1272, 2177. 

10. — 73. 

11. — 3744-9. 

14. — 1161, 3519. 

15. — 2081. 

vii. 1.— 2836. 
4.-5672. 

6. -4476. 

10.— 1617, 5271-6. 
15.— 2309. 
viii 2.— 6123. 

4.— 5060. 

5 —5066. 

7. -2372. 

8. — 5211. 

9. -2422, 3033, 49S5. 

14. — 5942. 

15. — 2587-8. 

21. — 2862. 

23.— 3784-90, 3795. 
is. 6.— 153. 

7. -2362-4. 

8. -2583, 2597. 

10. — 3097, 554S. 
14.— 2295. 
15— 831. 

x. 4.— 4049. 
12-14. — l.j 

xi. 12. — 5548. 

13. — 5522, 6280. 

14. — 5504, 5727. 
17.— 1190-1. 

22-23.— 4189. 
23.-3753. 
30.— 3083. 

xii. 4.-2643. 
5-10.— 3083. 

9. -2295, 25S2, 2593. 

2602, 3094. 
- 10.— 1901-4. 

15. — 112. 
xii . 8. — 5768. 

11. — 1679. 
14.— 5793. 



Galatians 

i. 4.— 5057, 5060. 
6-9.-2538, 2583. 
8-9.— 1402, 1464. 

23.— 4370. 

ii. 9.— 2720, 4874. 

10. — 4161-75. 

16.— 374-5, 440, 3232-7. 

19. — 139, 1267-8, 5603, 

6008. 

20. — 1420, 2907, 3034, 

5055, 5061. 

iii. 3.— 2030, 

11. — 578, 3232-7. 



iii. 20.— 3661-3. 

22. — 1614. 

27.— 402-3. 
vz. 2.-3965. 

5. — 61-5. 

6. — 2178, 3376. 
14. — 1640, 5513. 

v. 1.— 1871. 

4. -2585. 

6. — 2067, 3557. 
7-10. — 4120. 

9. — 5681. 
16. — 3575. 

19. — 5345-9. 

20. — 1923. 
22.— 740. 
23 —3673. 

vi. 1.— 1132. 

2. — 1072, 3296, 5031-2. 

3. -5859-63. 

5. — 4113. 

7. -39,40,50.153, 3695. 

4561, 4743, 5009, 
5325-6. 

8. — 420, 1847, 4562, 

5358. 

9. — 4129, 5995. 

10. — 25, 2303, 2511. 
12.— 1419, 2029. 

14. — 15, 139, 336, 1266, 

1270, 1419 - 25. 
1909-12, 

15. — 3296, 3955. 



Ephesians 

i. 5.-62-4. 

6. -836. 

7. — 1605, 4580. 

8. — 2600. 
13.— 2013, 2019. 

ii. 1.— 52, 1333-4, 1456, 

167S, 3596, 5823. 

3. -444, 4649. 
4-7.— 3706. 

5. -2585, 2595, 2598-9, 

5081. 

7. -2596-9. 

8. — 1589, 4923. 

9. -438. 

10. — 1345, 1351. 

12.— 1203, 1528, 2884- 
90, 4958. 

16. — 5478. 
18.— 2421. 
21.— 828. 

iii. 13. — 6275. 

17. — 915. 
20.— 4230. 

iv. 1.-1589/ 

3 —435, 4997-9, 5777- 
98, 5812. 

4. — 1839, 5812. 

6. -2382, 2415. 

11. — 4086. 

12. — 3761. 

13. — 1108, 5002, 5812-j 

17. 

15.— 280, 1821, 4690, 
5044-7. 5743-8. , 



Ephesians ' 

iv. 1 8.— 1189. 
21. — 5750. 

22-5. — 4664. 

25. -4392, 5730-43. 

26. — 281, 4545, 4572-3. 

28. — 891. 

29. — 1832, 2684, 3741. 

30. — 2013, 2839. 

31. — 1976, 4648. 

32. -2238-40,2266,2277. 

2383, 3240-5, 
3255, 4019. 

v. 5.— 1385. 
6.— 4906. 

8. — 3099, 3457, 3464. 

9. -5343. 

16. — 5573-S7. 

18.— 1726, 3593, 5605. 
20.— 2614. 
22-5.-2942. 

25. -2944, 5055-9. 6047. 

26. -4532-4. 

vi 1.— 1264, 1642, 3984- 

95, 6226. 
3-13.— 4865. 

4.-792, 2171, 312S. 
9.— 4712-26. 

10. —5413,5794,6301-18. 

11. — 98, 497-21, 4863. 

12. — 5377. 

13. — 4363, 4401, 5261. 

14. — 1414,' 2127. 3573, 

5369, 5S32, 5963, 
6317. 

15. — 4640, 5529. 

17. — 595. 

18. — 1989. 
19-20.-3734,6296,6305-13. 

20. — 632. 

21. — 3734-7. 
24.— 5211. 



Philippians 

i. 5.— 1153. 
ia— 418, 5199, 5210. 
12.— 34. 

13-14.— 1123. 

15.— 32, 302, 3038. 

21. — 3034, 3480, 4698. 

22. -923. 

23. — 157, 308, 636, 1281, 
1494, 1504-26, 
1531-6, 1540-6, 
1567, 2763, 5106. 

ii. 3.-3328, 5828. 
4.— 4043-8, 4696, 5059, 

5825-9. 
7-9.-889, 3033. 
8.-2929. 

10.— 3161, 3171-2, 31S2. 

12. — 5363. 

13. — 5351. 
15. — 3465. 
17.— 1090. 
21.— 4159. 

iii. 1.— 1271. 
2. — 6274. 

6. -4459. 

7. — 1266, 1267, 4623, 



INDEX OF TEXTS ILLUSTRATED. 



687 



Philtppians 

iii. 8.— 1901. 

9 . _4602, 4811-2, 4887. 

10. — 4808, 5427, 5876. 

11. — 1435. 

12. — 2973, 4117-9, 4122, 

5044. 

13. — 72, 99,164-5, 1175- 

6,1741,1846,2247, 
2969, 4536. 

14. — 72, 162, 1815, 4537. 

15. — 3636. 
19.— 101, 1635. 
21.— 628-9, 685. 

iv. 1.— 5959. 

2. -3. 

3. —6049-51. 

4. -769, 6200. 

6. -222, 1706. 

7. — 4106. 

8. -2863, 4618, 5549, 

5832, 5908. 

9. — 1605. 

10. — 1123. 
11-15.-361,442.1118,1121, 

1287, 1290. 

12. — 470. 

13. — 1019. 

18. — 2320, 4433. 

19. — 689, 2588, 2593, 

3703, 3706, 3711. 
3945, 4230. 



COLOSSIANS 

i. 7.— 4521. 

12.— 1326, 1331, 2746. 

18. — 967. 

19. — 1203. 

21. — 5478, 5641. 

22. -2837. 

23. — 2089. 
27.-949. 

28-29.— 1818, 1845 - 59, 
2106, 2118, 2123- 
4, 2088, 3726, 
4375. 
29.— 2107, 2113. 

ii. 1.— 11, 99. 

8-9.— 1897, 2029, 4980. 
15.— 990, 2284. 
23.— 5404. 

iii. 1.-52-7,12756. 
2.-57, 114-5, 1675, 

2665,2670,2728- 
9, 2751-5, 2834. 

5—111. 

9.— 1327. 
10— 4649. 

12.— 631, 1127, 1132, 
1857, 2837, 2919, 
2934, 3246 - 7, 
3343, 5370-1. 

33.— 2241, 2277. 

14. — 2222, 3673. 

15. — 770, 1969, 2605, 

4106, 5348, 5542. 

16. — 58, 2948. 

17. — 4145, 5044. 

20. — 622. 
22.-2697, 3756. 



COLOSSIANS 

iii. 23.-2976. 

24. — 4716. 

25. — 4720. 

iv. 1.— 4712-6, 4726. 
3.-3733. 

5. — 5580, 5586. 

6. -4655-6, 5329-31. 
14.— 754. 



1 Thessalonians 

i. 3.-3545, 6111-24. 

4. — 1858-64. 

5. -953, 2529-79. 
ii 1.— 4191. 

2. — 1309. 
4.-2558-9, 2576. 

6. — 2376-80. 

11. — 6241. 

13.-487-8,511,519,532, 
537, 4970-93, 
6068-74. 

19.— 2880-2, 3692. 

iii. 3.-82, 5273-4, 5426-33. 

5440, 5690-1, 
5700. 

4. — 1196, 5436-8, 5696- 

702. 

5. —5039-40, 5493,595?. 

8. — 3407, 3433. 

9. — 3188, 5547. 

12. — 3518, 3523, 3544. 

3551-4. 

iv. 6.— 1259, 5868, 5872, 

7. -2761,2827-36,3621. 

3629. 

11. — 178, 693, 1168. 

12. — 2860-8. 

13. — 796, 1477. 

14. — 4745-55. 
15— 1477, 1510. 

16. — 3194, 3213. 

17. — 2040, 2743, 2779, 

2791. 

18. — 6054-56. 

v. 1. — 5594—5. 

3. — 1602-4, 1632, 6235. 

5. -3453, 3458, 3464. 

6. — 1074, 5972-4. 

8. — 1722, 1739, 1746. 

9. -4657, 4805, 4882-5. 
[ii.— 4653. 

13. — 6114. 

14. — 1195. 

16. — 3186-8, 3766, 4197, 

4200. 

17. -4232.4259,4316-39. 
. 18.— 161, 2607, 2610-6, 

5541-8. 

19. — 4436, 541-49. 

21. — 5526-8. 

22. -242, 250. 

23. — 4905-6. 

• 25.— 1072, 4147. 
28.-5237. 



2 Thessalonians 

i. 11.-1869,1863. 
12.— 895, 904, 914. 



2 Thessaloniaks 

ii. 10.— 4924. 

13. — 4874. 

iii. 10. — 172. 
11.— 2974-8. 
j 2 4552. 

13]— 2204^ 2209, 4131, 
5995. 

14. — 3990-3. 

15. — 58. 

16. — 699-702, 1193-6, 

4101, 4548-51, 
6142. 

17. — 1655. 



1 Timothy 

i. 4.-3738. 
5-6.-3682, 4905, 6246. 

6. — 3067. 

7. -4343. 

13. — 4684. 

15 . _430, 2408, 2534, 

2531, 4570, 4684, 
4930-3, 5200, 
5235, 5554, 6061 

16. — 5229. 

18. — 2535. 

19. — 659, 2103, 2166. 

ii. 2.— 4104-12. 

4. -4922. 

5. -93-7, 3664-5. 

6. -4554, 4582. 

8. — 1715-7. 
10.— 4652. 

iii. 1.— 6118. 

3. — 19, 391, 1847. 

4. — 4064-6. 

7. — 4919. 

15. — 1206. 

16. — 4974, 4995, 5085. 

iv. 2.— 320-6, 1214-21, 

1230-53. 

4. — 1160. 

5. -83. 

6. — 1522, 3731-2, 3752, 

4351, 4372-9, 
6113. 
10.— 394. 

12. — 1978. 

14. — 3, 1666, 3831. 

15. — 263, 1157, 3668-9, 

3670. 

16. — 504. 

v. 4.— 6200. 
6.-198-209,1902,3492, 

4156-7. 

8. — 3080, 4956. 

13. — 398. 
16.— 769. 
18.— 3729-45. 

22. — 2350. 

23. — 19, 6015. 

vi. 2.-664, 4977. 

4. — 4817. 

5. -2323. 

6. — 128-9. 

7. — 4489, 5142. 

9. -2833, 4481. 

10.— 201,394, 13S5, 3789, 
3839, 6158. 



688 



INDEX OF TEXTS ILLUSTRATED. 



i Timothy 

vi. ii.— 4718. 

12.— 42, 160, 357-8, 656, 
1373, 3137, 4030, 
5955-90. 

1 6. — 2435, 3454. 

17. — 201, 1263, 4480-1, 

4781-8. 

18. — 52, 4019, 4782. 

19. — 456-62, 1822, 4481, 

4790-8. 

20. — 4344 - 52, 4397, 

4547, 4817. 



2 Timothy 

i. 5.— 1666, 2057, 3880-6, 

6041. 
6.— 4037. 

10. — 2530, 3016, 3358-9, 

3018. 

12. -30,8 309-436, 992, 

2068, 2600, 4630. 

13. — 1032, 4717. 
15.— 545-8, 4661. 

ii. 1.— 2818. 

2. — 1603, 4039. 

3. — 1761, 2815. 

4. — 1037, 2095, 5368. 

12. — 4125, 5440. 

13. — 857. 

14. — 2680-1, 4039-40. 

15. — 2996, 3000, 3952, 

4977. 
.18.— 5752. 
19.— 2289. 

22.-3577, 4854-5, 5444. 

24. — 1669, 5022. 

25. — 1821, 3674-5. 

26. — 4921. 
iii. 2-7.— 3604. 

3. -98, 113. 

4. — 4180. 

6. — 3605. 

7. -53, 825, 1879, 1911, 

3002. 

11. — 1882. 

12. — 1620-2. 

13. — 1558, 2999, 3002-6. 

15. — 506-87, 1839, 2171, 

2072, 3024, 4979, 
6247. 

16. — 520-600, 1835, 

3124, 5703 - 81, 
2072, 4977. 
iv. 1.— 376. 

2. -52, 241, 548, 1220, 

1993, 4020 7, 
4263, 5597. 

3. -262, 1694-6. 

4. -324, 516, 2997. 

6. -149-54,631-7, 1466- 

90, 1531-7, 1644, 
2154, 2286, 2289, 
2295, 2812, 3733, 
4996, 5103 - 9, 
5955, 6299. 

7. -42, 160. 

8. — 1204, 1423, 2101, 

2064, 3081, 6282. 
10.— 76-8, 639, 6016. 



2 Timothy 

iv. 13.— 637, 2826. 
16.— 76-8. 



Titus 

i. 2.— 314, 1953, 3015-6, 
3410. 

7. -19. 

9.— 2996-3000. 
10.— 53, 2999. 

15. — 1005, 1234-5, 1250. 

2709. 

1 6. — 53-4, 2999. 

ii. 2-9.— 3050. 

4. — 6049-51. 

6. -6279. 

8. -2995. 

9. — 3050. 
1 1-14. — 4732. 

12.— 5034. 

iii. 3.-3587. 
5-6.-3956, 4609, 4876, 

5176, 6130. 

7. -3232-7. 
9.— 1070. 

Philemon 

i. 2.— 1282. 

5. — 3560. 
11-16.— 5097. 



Hebkews 

i. 2.— 6184. 
3.— 6153. 
7.— 1918. 

11.— 2413. 

14.— 209-10, 3360. 

ii. 2.-2792. 
3.-963, 4881-98. 

5. — 256. 

6. — 3610. 
7-9-— 3032. 

9.— 117, 5231. 

10. — 74, 5430. 

11. — 664. 

13. — 783, 795, 806, 817. 

14. — 3033. 

15. — 1729. 

17. -74,1129,3039, 4046. 

18. — 989, 3967, 5441. 

5460-70. 

iii. 2.-549. 

7. -3977. 

8. — 2700, 3023. 
8-13.— 2700-12. 

13. — 392. 

14. — 392, 3594. 

iv. 1.— 188, 3394, 3496, 
3503-5, 3021, 
4029, 4886-907. 

7. -2894, 4028. 

8. — 3606, 3698, 3722. 

9. — 4727-80. 

11. — 3297-99, 4024. 

12. — 532, 537, 595, 694, 
1354, 2698, 3115, 
4627, 5096, 6072, 
6076. 

13. — 1363. 



iv. 15.— 688, 5465-7. 
16.— 1188, 4216, 4260, 

4270-88, 4312- 
4336. 

v. 2.-5387, 5461. 

7. — 4931. 

8. — 5441. 

12. — 3742-3. 

13. — 6060. 

14. — 3697. 
vi. 4-6.— 2135. 

6.-879. 
8.— 2138. 

10. — 3545. 

11. — 1660, 2135. 

12. — 238. 

15. — 1883. 

18. — 1195, 2883, 3493, 

4606, 4725. 

19. — 207, 2074. 
vii. 3.-4962. 

25.-938, 2405, 3898, 
4931-2, 5465. 
viii. 1.— 3660. 

6.-3662, 3760. 

ix. 2.— 1251. 

12. — 4581. 

14. — 2397. 

15 . _660. 
22.-338. 

27. — 5511. 

28. — 5402-6. 

x. 8.— 2029. 
10.— 4906. 

13. — 800. 

20. — 4216, 4288. 

21. — 307. 

22. -2397. 

23. — 3090. 

24. — 183. 

25. — 3075, 4907-13, 

6194-200. 

29. -393. 

32.-82,1118, 135, 5954- 
56, 6101. 

38. —394, 578, 1236-7. 

39. — 229-30, 2135. 
xi. 1.— 2101-4, 5820. 

3.— 1397, 5918-20. 

6.— 430. 

8.— 3406, 3412. 

13. — 569, 2092, 2100-1. 

14. — 110, 2245, 5822-4. 

16. — 631, 1281, 2726, 

2742, 2750-53. 

15. — 5824. 

25.-84, 123-4, 135, 397, 
4125, 5180, 5428- 
37. 

27.— 1886, 2243. 
35--6136. 

36. — 108-9, 3040. 

37. — 3641, 5513. 

38. -3642-3. 

1 39.— 2064, 2844. 
xii. 1.— 134, 2049, 2525, 
3020. 

2.— 117, 943, 996, 1907, 
3166 - 7, 4939, 
5304. 



INDEX OF TEXTS ILLUSTRATED. 



689 



Hebrews 

xii. 4. — 5386. 

6. -75, 80, 122. 

7. -75, 80, 122, 768. 

8. -75, 80, 122, 971. 
g _ II( _75 5 80, 122, 139. 

14. — 1680, 1688, 2827, 

2831. 

15. — 2700. 

16. — 5205. 

17. — 233, 236, 4025. 

18. — 31. 

22.— 31, 1128, 2731-49, 
2790, 4216, 4288. 

24. — 3161, 3178, 4807. 

25. — 4801. 

xiii. 1.— 3539, 3772, 4135, 
4871, 5374. 

4. -3638, 4153. 

5. — 1288, 2558, 1706. 

6. — 2193. 

9. -4539. 
13.— 42, 3132. 

15. — 2474. 

16. — 1051, 1763. 

17. — 3984-94. 

18. — 1216, 1223, 2861. 



James 

i. 3-4.-5499. 

5.-263, 2343. 
6-8.— 3613, 4303. 

8. — 5312. 

9. — 1178. 

12. — 108, 1204, 5507. 

13. — 5421. 
15.— 5143-95. 

17. — 265, 619, 2343, 

2347, 4238. 

18. — 15, 71, 1587, 3957, 

4608-9. 

19. — 1680, 4572, 5488, 

5619. 

20. — 6126. 

21. — 6061. 

22. -2679,2692, 4355-64, 

4399, 6055. 

23. — 3812. 

25.-2683, 2685, 2690. 
27.—454, 746, 1093, 

4038, 4140, 5116- 

17. 

ii. 1.— 246. 
2-3.-2682. 

4. — 6096. 

10. — 3308, 5224-6. 

13. — 2277, 4763. 

14. — 43, 1700. 

15. — 171. 

. 16.— 171, 378, 451, 756, 
762, 1179, 1631. 

17. — 1690, 4233. 

18. — 43. 

19. — 1708. 

20. — 461, 4235. 

iii. 2.-3324. 

5. -625, 3472, 5624-26. 

6. -4942, 5482,5619-26. 

7. — 5124, 5625-8, 6087. 
9.— 5123. 



iii. 10.— 1990. 

12. — 630. 

13. — 2339, 2426, 5621. 

14. — 1919. 

17.— 1922-3, 2238, 2340- 
1. 

j Vi j_ 3593 

2'.— 3576," 4244, 4247, 
4252. 

3. — 4310, 4314. 

4. — 2305, 6144. 

5. -572. 

6. — 2924-30. 

7. — 4697-4704. 

8. -4667-72, 5312. 
10.— 2236, 2933-5. 

13. — 1941, 1959. 

14. — 3340, 3362-5, 3384. 

15. — 5618. 
v. 1.— 3836. 

2.— 2500. 
5.-98, 200. 

7. — 6213, 6227. 

8. -2398. 

10. — 120. 

11. — 133, 446. 

13. — 4230, 4250, 4255. 

14. — 4233-4, 4248, 4255. 

1 5. — 2096, 4270, 4325. 

16. — 1180, 4211, 4220, 

4248, 4249, 4252, 
4262, 6212. 

17. — 4362. 

20. — 3692, 3705. 

Peter 

ii. 3--137. 

4. -457, 5058. 

5. — 5881-917. 

6. — 5500, 5599. 

7. — 4097. 

10. — 982, 5735. 

12. — 430. 

13. — 314. 
15.— 1045. 

18. — 338, 855. 

19. — 946. 

20. — 1693. 

21. — 432. 

22. -664. 

23. — 531, 3958. 

2 4 . —410,2316-9,2877-8. 

25. -898. 

ii. 1.— 1194. 
2.-5754. 

2-4.-338. 
6.-957. 

9. — 1007, 3465-7, 4203, 
4633. 

11. — 3578. 
17.— 3520. 
19.— 6227. 

21. — 134, 835, 896-7. 

23. -2239. 

24. -5399, 5408. 

iii. 4.-4734. 

5. — 5711. 

6. — 3096. 

8. — 1124, 1379, 1383. 
10. — 5725, 5750. 



1 Peter 

iii. 11.— 2511 
16.— 1256-7. 

18.— 2603, 2638, 5401. 
21.— 1216, 1223, 1229. 

iv. 2. — 114. 
8.— 5206. 

11. — 2049, 3735-6. 

12. — 4699, 5520. 

13. — 4993, 5433. 

15. — 273. 

16. — 132, 5496. 

17. — 132. 

18. — 132, 2777, 2927, 

4925. 

19. — 132, 955, 4704. 

v. 2.— 1205, 1202, 1206; 

1212, 1756. 
3.— 3050. 

5. -5486, 5494. 

6. — 1897, 2914, 5450- 

51. 

7. -225, 1437, 2469, 

2489, 6124. 

8. — 4920, 5510, 5512, 

5519. 

9. — 138. 
10.— 4358. 



2 Peter 

i. 8.-3848. 
14.— 5845. 
16.— 2166. 

19. — 1709. 

20. — 504, 608, 4478. 

21. — 4479. 

ii. 1-2.— 703, 4641. 

2.— 1697. 
10.— 5501. 
14.— 2032. 
19.— 425, 1958. 

iii. 3.-4479, 4635. 
4.-4947. 

8. — 1941, 1952, 6217. 

9. — 13, 3001. 
14.— 3565, 5532. 
16.— 1645. 

18.— 2590-1, 5044. 



1 John 

i. 1.— 3032. 
3.-1162,3164.3175-80. 

7. -342,861,1153,1162, 

5139-98, 5200, 
6064. 

8. — 1126, 5134-98. 

9. — 1126, 1182, 1184, 

2262 

ii. 1. — 25, 95, 97, 3161, 

3182. 

2.-324,335,344-9, 351, 
6.— 909, 1024. 
10.— 1731. 

15. — 394, 687, 6142-66, 

6171-9. 

16. — 3582, 3585-6. 

17. — 3542, 3577, 3584, 

6180. 
■ 24.— 219. 

2 x 



690 



hWEX OF TEXTS ILLUSTRATED 



John 

ii. 26. 
27, 
28. 

iii. 1. 

1-3- 
2. 

5. 
7-9- 
8. 
16. 

17. 
18. 

19 
20. 
21 
22 

iv. 2 

5 

6, 

7- 

S. 

9- 
10. 
11. 
12. 

13- 
14. 
15- 
16. 
19. 



5219. 



v. 1 

10 
14 

20 
21 



—5514. 
—2842. 
—3823. 
—1141, 2936. 
—3544. 

—842, 1007, 1876 
—5404. 
—5224. 
—5153-98. 
—1767, 4694 

59, 748-9, 2210. 
—378, 4646. 

309. 
—29, 3826. 
—28, 1189. 
—28. 
—3176. 
—6183. 
—2841. 
—1146, 1546. 
—226, 1643-4, 2430. 
—2293, 2467, 3536. 
—340-2, 4351-6. 
.—2440, 4645. 
,—3528. 
,—28. 

—4939, 6069. 
.—1184, 3176. 
,—3138, 4627, 4630. 
,—853, 3526, 3535, 
3540, 3559, 3563. 
,—29, 3127, 3175. 
.—28, 309, 3175. 
.—4242, 4266, 4273- 

300, 4315. 
.—310, 316. 
.—2980. 



2 John 

7- 

10-11. 



-219. 
-48. 



3 John 



8.— 2802. 



JUDE 

2. — 3706. 
2-10.— 1297. 

3 . _1310-11, 1313, 

1576-8. 

4. — 1694. 
10.— 5218. 

12. — 1459, 5208. 
12-13.— 6209. 

13. — 5366. 

16. — 3002. 

19. — 4641. 

22. — 751-2, 4901, 4932, 

5228, 5463-70. 

23. -365, 639,1631,3049, 

4625. 

24. — 3602," 3636. 

Revelation 

i. 2.-6223. 

6.— 1015, 1422, 4718. 
10.— 3846, 5687, 6221. 

17. — 906. 

18. — 829, 971. 

ii. 4.— 1138. 

10. — 123, 670-1, 2125, 

2126, 2869, 3564, 
3568-9, 3572, 
3659, 5434, 6282. 

11. — 3566. 

14. — 1727. 

iii. 1.— 1459, 3900. 
2.-45, 1422, 5975. 

5. -3565-9, 3572, 6039- 

40. 
8.-49. 

12. — 4874. 

17. — 5053. 

18. — 144, 2497. 

20. — 1698, 6222. 

21. — 1011, 1475. 

iv. 1.— 2101. 
8.— 4201. 

11.— 3634. 
v. 12.— 946. 

13. — 833, 4210. 



x. 
xii. 



xiv. 



O 

Revelation 

vi. 2.-6252. 
9.-527, 5532. 

15.— 3839. 

17.— 3212-3, 3220. 

vii. 9.— 5070, 6032. 

14. — 145, 5239. 
ix. 6.-4728. 

6.— 1935-6, 1945-9. 
9.— 4916-19. 
11.— 4859-60. 

6. — 3810. 

7. -2377. 

11. — 4728. 

13. — 3299, 4802, 493£ 
6132. 

15. — 4376. 

16. — 3792-803. 

4. — 1428. 
6.-3644. 

14. — 3765. 
6.-3644, 4595 

13.— 5248. 

17. — 5545. 

5. — 4209. 

6. — 4211. 
20.— 3765. 

4.-527. 
6.— 4750-1. 

12. — 650, 3383, 4576. 
1.— 57, 2741, 3919-24. 

3. -2743, 2790. 

4. — 4054. 

8. — 2790. 
24.-4868. 
27.-5385. 

1.— 4889. 
12.— 4775. 

15. — 2788. 
i 6.— 3763. 

17. — 696, 866-70, 2842, 
3156, 3608, 4899, 
4934, 5481. 

18. — 504-5, 
18-19.— 1032. 

19. — 495. 



xv. 
xvi. 



xvn. 
xviii. 



xxi. 



xxu. 



PRINTED BY BALLANTYNE, HANSON AND CO., EDINBURGH AND LONDON. 



lib 

73 



